c

Chapter 4 - An-Nisa (The Women), Verse 1

Ϣ˶ ϴ˶Σή˴˷ ϟ΍ Ϧ
˶ Ϥ˸Σή˴˷ ϟ΍ Ϳ ˶ ΍ Ϣ˶ ˸δΑ˶ - Ϥ˴ Ϭ˵ ˸Ϩϣ˶ Κ˴˷ Α˴ ˴ϭ Ύ˴ϬΟ
˴ ˸ϭί˴ Ύ˴Ϭ˸Ϩϣ˶ ϖ ˴ Ϡ˴Χ
˴ ϭ˴ Γ˳ Ϊ˴ Σ
˶ ΍˴ϭ β˳ ˸ϔϧ˴˷ Ϧ˷ϣ˶ Ϣ˵ϜϘ˴ Ϡ˴Χ
˴ ϱ˶άϟ˴˷΍ Ϣ˵ Ϝ˵ Α˴˷έ˴ ˸΍Ϯ˵ϘΗ˴˷΍ α
˵ Ύ˷Ϩ˴ ϟ΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ ˯Ύ˴δϧ˶ ϭ˴ ΍˱ήϴ˶Μϛ˴ ϻ
˱ Ύ˴Οέ˶ Ύ
˸΍Ϯ˵ϘΗ˴˷΍˴ϭ Ύ˱Βϴ˶ϗέ˴ ˸ϢϜ˵ ˸ϴϠ˴ϋ
˴ ϥ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ˶· ϡ˴ Ύ˴Σ˸έϷ˴ ΍˴ϭ Ϫ˶ Α˶ ϥ
˴ Ϯ˵ϟ˯˴ Ύ˴δΗ˴ ϱ˶άϟ˴˷΍ Ϫ˴ Ϡ˴˷ϟ΍{1}
In the name of Allah, the Beneficent, the Merciful. - {1} O people! fear your Lord, Who created
you from a single being and created its mate of the same (kind) and spread from these two, many
men and women; and fear Allah, by Whom you demand one of another (your rights), and (be
mindful of) relationship; surely Allah is vigilant over you.

Commentary
The chapter aims - as may be seen from this opening verse - describing matrimonial laws, like
the number of wives allowed, the women with whom marriage is forbidden and things like that;
together with the laws of inheritance. It also touches some other matters, e.g., some rules of
prayer, jihad, evidence, commerce, etc., and some comments on the People of the Book.

The subject matters indicate that it is a Medinite chapter revealed after Ê
Ê. Apparently it was
revealed piecemeal, not all at one time, although we find in most of the verses some sort of
connection with one another.

This verse (as well as a few following ones which touch the subject of orphans and women) are a
sort of prologue to prepare the minds for the rules of inheritance and marriage. The permissible
number of wives that comes in the third verse - although an important subject - has been
mentioned here just as a side-line, taking advantage of the talk preceding it, as we shall describe
in its Commentary.

}
ANð c c

ccc c

Êccccc c ccc  cc
cÊc  (kind) c
ccÊ c cccc 

The verse calls them to the fear of their Lord, to the piety, concerning their selves, as they all are
human beings, identical in their humanity; there is no difference among them in this reality; man
and woman, big and small, old and young, weak and strong, all are the same in their humanity.
Therefore, man should not oppress woman, nor should a big and strong person trample on his
smaller or weaker fellow, neither in their society to which Allah has guided them for completion
of their happiness, nor in the laws or rules adopted by them which Allah has inspired them to.
They have been given the laws in order that they may live easy life, their existence may be
protected and they may continue in this world, as individuals and as members of society;

This explains why the verse is addressed to the "the people", and not only to the believers. It also
shows why they have been admonished to fear their "Lord", instead of saying "fear Allah" or
using some other divine name, because the condition attributed to them, "Who created you from
a single being... many men and women", encompasses the whole mankind and is not confined to
the believers; and these are the attributes more relevant to Lordship (i.e., concerned with the
affairs of managing and perfecting) and not with the attributes of worship or divinity.

The words, "Who created you from a single being and created its mate of the same (kind)": 
 (translated here as "being") according to the dictionary and language denotes the thing
itself. They say: "He came to me ( Ê - himself); or "He came to me (Ê; - the self
same); although the basis for use of these two words,   and "" in this meaning
(self; same; quiddity of a thing) is etymologically different.  of a man is that because of
which man is man; and it is the combination of soul and body in this life and only the soul in the
life of  Ê, as we have explained in the Commentary of the verse: ccc
cc
Ê c Êcc  c cÊ c c cc, (they are)  ccccc
  (2:154).

The context obviously shows that the words, c c , refer to Adam (a.s.) and   c"
to Adam's wife. These two were the progenitors of this species to which we all belong; and all
the human beings return to the same root, to those two parents, as Allah says in other verses too
c
cÊ ccccc c cÊcc  cccÊc  (kind) (39:6)c cÊ c
ccccÊcc cccc c  c cÊc
cc
 ccÊc
 17:27ccÊcc cc c  
ccÊc Ê c
cccÊccc
  cc c c c cÊ c
cc
 Êc
cc (17:62).

Some exegete has opined: The words, c c " and   c", in this verse refer to
human couple of male and female in general, on which human progeny depends. The verse in
effect means: 'Allah has created everyone of you from a human father and mother, there is no
difference among you in this respect.' Thus it goes parallel to the words of Allah:

cc

c c
cÊcccccccccccc  cc
  cÊccc cÊcÊc cÊc cÊccc ÊcÊc cÊcc
cc Êc cÊ  c  (against evil) (49:13) Apparently, it shows that there is no
distinction among individuals inasmuch as each has been born of a couple of the same species -
from a male and a female.

But this interpretation is patently false. The said exegete has missed the clear difference between
this verse of the Chapter of the "The Women" and that of the Chapter 49 (The Chambers). The
latter intends to show that all human beings are one inasmuch as all are human beings, and there
is no difference among them in this respect because everyone is born of a human father and a
human mother; therefore no one should think himself as superior to the others, as there is no
distinction or superiority except through piety. On the other hand, the verse under discussion
intends to show their unity in their reality, that all human beings, in spite of their great number
and their division between males and females, are the branches of the same root; and although
they are now numerous, all of them have sprung from the same source, as the apparent meaning
of the phrase, c
ccÊ c cccc , shows. This idea is lost if we
take the words, c c , and   c, to mean human males and females in general
who are the means of producing children. Moreover, this interpretation is not in keeping with the
Chapter's main aim, as explained above.

The phrase, cc  cccÊc  (kind)": ar-Raghib has said: "Each member of a
pair of opposite sexes in living creatures is called 
(pair, couple, mate); so is a pair in
animate and inanimate things, e.g., a pair of socks or shoes; also it is used for anything taken
together with another, whether they are similar or opposite to each other use of 
Ê (wife)
(to denote female or the above-mentioned pairs) is bad language."

The clause, cc  cccÊc , apparently is meant to show that its mate was of
the same species - similar in humanity to the (original)  c ; and that all these human
beings are the offspring of the original couple - the two similar human beings. The preposition
  (from, of) therefore signifies origin. The verse has the same import as the others given
below:

cÊcÊ cc  ccccc  ccÊ c cc  cc

Ê ccc   (16:72);

ccc c  c cÊccc cccc  cÊccc c c c
Êccc
c cccc
  (30:21);

Êc   ccÊcÊ ccÊcÊccc ccccc  c

c ccÊccc
 ccÊ (42 :11);

Of similar connotation is the verse

ccccÊ c
cÊcc
  cÊcccc
  (51:49).

In spite of this clear meaning, some exegetes have written that the verse tends to show that the
mate was derived from that single being and created from one of its parts. These explanation
aims at making the verse conform with some traditions, which say that Allah had created Adam's
wife from one of his ribs. But the fact remains that the verse does not support this view.

The clause, "c
ccÊ c cccc 

c ÊÊ (to spread, to
propagate through dissemination or scattering, etc.); Allah says: So that they shall be as scattered
dust (56:6). On this connotation is based the idiom, to spread the sorrow; and that is why
sometimes they use the word ÊÊ to denote grief and sorrow itself, because it is something
which man by nature spreads (to his friends and relatives); Allah says: He said
ccc
 c
 (ÊÊ ) c cc  ccÊ (12:86).

The verse apparently shows that the present human race originates from Adam and his wife
without anyone else having any share in it; Allah says: c
ccÊ c ccc
c ;" He has not said: 'and spread from these two and some others'. Proceeding from this
interpretation we arrive at the following two conclusions:

Žirst: The words, ccc ", refer to all human beings from their progeny, be they
their immediate children or children's children how low so ever. Thus the words mean: and
spread you, O people! from these two.
íecond: Marriage of the first generation after Adam and his wife (i.e., of their immediate
children), was done between brothers and sisters (i.e., Adam's sons married his daughters),
because they were the only human males and females at that time. There was no harm in this;
because it is a legislative matter and it depends on the discretion of Allah; He may allow it one
day and disallow it another day. Allah says:

¥c ccÊ c

;

cÊc
 ccccÊc cc
cc c (13:41);

cc ccccc c  c c c
 (18:26);

cc cÊcÊc cccccc
 c ccc ccÊ c ccÊcÊc

c c cÊc
ccc cc ÊccÊc (28:70).

}
AN: ccÊcc
ÊcccccÊ (your rights),  (be mindful
of)   Ê

 " (to ask one another); here it refers to people's asking one another in the name of
Allah. One says to his companions: I ask you by Allah to do so and so; it is adjuration by Allah.
To ask one another by Allah is an allegorical expression alluding to the reverence and love they
have for Allah, because man swears by only that which he respects and loves.

As for the word, c  Ê
, the conjunctive apparently joins it to the name "Allah" Thus
it would mean fear Allah and (be mindful of) relationship. Another explanation joins it to the
pronoun "whom" which is in position of accusative; it gets support from Hamzah's recital ( 
Ê ) whereby the last letter "m" is recited with the vowel point " I" (instead of the "a" which
is the more common recital) to make it conform with the joint pronoun "whom" - although the
grammarians do not give much credence to such construction. However, in this case the meaning
would be as follows: and fear Allah by whom and by the relationship you ask one of another
your rights; you say to one another, I ask you by Allah, and I ask you by the relationship. This
was the explanation given by some people, but the context and the Qur'anic style in general does
not agree with it: If "relationship" is treated as an independent

  Ê (synthetic relative clause) of the relative pronoun Ê (he who, that which), then the
reconstructed sentence will be as follows: and fear Allah, He who, by relationship you ask one of
another; this construction omits the pronoun "by whom", which is not correct. And if the whole
phrase beginning with "Allah" is taken together as one   Ê, (fear Allah by whom and by the
relationship) then it would make relationship equal to Allah in majesty and grandeur, and it is
totally against the Qur'anic manners.

Of course, there is no harm if one is told to fear Allah and be mindful of relationship in the same
breath, because the preceding sentence has clearly shown the relationships as a creation of Allah.
Also,   (guarding against, piety, fear) has also been attributed in divine speech to others
than Allah. For example:
ccc  c Ê Êccc  cÊ ccc c
 c Êcc
  (8:25);

ccÊcc c Ê Êcc ÊccccÊ (2:281);

cc  c  cÊc c Ê ÊcÊ cc

ccÊc  (3:131).

In any case, this section of the speech coming after the first part (O people! fear... and women) is
a sort of particularization after generalization, a restriction after liberalization. The first part in
effect says: Fear Allah because He is your Lord and because He has created and made you, O
people! from one root that is preserved in your being, from one substance that is preserved and
propagated through your propagation; and it is the species known as humanity. On the other
hand, the second part implies as follows: Fear Allah because you believe in His majesty and
Power (and it is an aspect of His Lordship, and one of its concomitants); and remain mindful of
the unity of relationship which He has created in you (and relationship is a branch of unity and
an aspect of the essence that permeates all the human beings).

It shows why the order to fear Allah has been repeated in the second sentence. The second
sentence itself is a repetition of the first with an additional import: It throws full light on the
importance of relationship.

 Ê means uterus, womb, the internal reproductive organ of a woman, whose function is
to develop the sperm into a child. Then they began using it for relationship, because of the
association between a receptacle and its content, as the relatives issue forth from the same womb.
 Ê therefore is relative, plural Ê (relatives). The Qur'an has given full importance
to relationship as it has done to the community and nation. Relationship is a small society, while
nation is a big one. The Qur'an has concerned itself with the affairs of society, and has counted it
as a reality having its own special characteristics and effects. Likewise, it has concerned itself
with the affairs of individual man, and has counted him as a reality having its own characteristics
and effects which spring from his existence. Allah says:

cc c c
ÊcÊ cc c  cc ccÊcc cÊc  cÊ  cc  c
 ccÊcÊc cÊc cc  c  cc cÊc ccÊ ccc
 cc  c  ccc c c
ÊcÊ ccccÊc cÊcc
Ê cccÊ c  Ê
cc   Ê
ccc c c
 
(25:53-54);

ccc  cc  cÊccc cÊcÊc

;

cÊc
   cc  Ê
cÊcÊcc c cÊc ccÊcc

Ê c
;

c ccÊccc c ccc Ê c cÊcccccÊc  cc
  Ê
c
;

ccÊ cc Êc ÊcÊccÊ cÊc c
 c cccÊ c

c


There are many other verses of the same import.

}
AN: cÊc c  cc

  (guard; preserve); Ê (to watch; to keep an eye on); may be it is derived
from Ê (neck) because they used to watch the necks of their slaves. Or it may be based
on the fact that a watcher or guard usually stretches his neck for looking towards the object he is
watching or guarding. However, this word does not imply mere watching or guarding; it means
watching over activities of the watched person - all his acts of commission and omission - in
order to reform the defects and make up the deficiencies, or just to keep the record; in other
words, it implies guarding a thing with special concern towards it in knowledge and observation.
That is why it is used for vigilance, observation, supervision, guarding, awaiting and controlling.
Allah is called   because He preserves the actions of the people in order to give them
their recompense. He says:

cc c cÊc cccÊ  (34:21);

Êc Ê ccÊcccÊccÊccÊ (42:6).

Êcc ccc
cÊcÊc Ê
ccÊ  c c cc c cc

Ê (89:13-14).

Look at the command of being mindful of humanity's unity (which pervades each and every
human being) and of preserving its characteristics; and note that this order is followed by the
reminder that Allah watches everything. Then you will appreciate the great threat it poses, and
the ominous warning it gives to the transgressors. Also, if you ponder on this reality, you will
realize that all the verses dealing with the topics of transgressing the limit, oppressing the people,
doing mischief in the land, exceeding the bounds and things like that (and which generally have
prescribed such harsh and painful chastisement for the offenders) have very strong connection
with the divine purpose, i.e., protecting the humanity's unity from disorder, decline and fall.

5ow Old the 5 man ípecie Is; the Žirst Man

The Jewish history says that the present human species is not older than seven thousand years
and contemplation supports this view.

Let us suppose there is a pair of a man and a woman, and that they live an average span of life in
average health and average environment so far as peace, food production, comfort and other
factors affecting human life are concerned. They are married and produce children in average
environment and condition. Then we repeat exactly the same cycle of events for the said children
- males and females - all in an average way. We will find that in a hundred years the original
population of two will increase to one thousand persons; in other words, one person will beget
about five hundred souls in a hundred years.
Then we look at the adverse factors affecting a human life, the general calamities with which he
is faced, e.g., heat and cold, flood and earthquake, draught and famine, plague and epidemics,
landslide and avalanche, massacres and genocide, and other unusual general catastrophes. Let us
suppose that these disasters take their full toll of the human population until nine hundred and
ninety-nine are dead and only one out of the thousand offspring remains. It means that
reproduction would increase the population at the rate of 50% in a hundred years - the original
two with addition of one

(1000- 999) becomes three in a century.

If we compute the original two at this rate of seven thousand years (seventy centuries), we will
arrive at a total of more than two and a half billion - and it is the total human population these
days - as the world census indicates.

This contemplation supports the above-mentioned age of the human race. But the geologists say
that the age of this species exceeds million of years. They have found human fossils, bodies and
artifacts, which are older than five hundred thousand years, as they have estimated. This is in
short their proof. But they have not produced any satisfactory evidence to show that this present
generation is unbrokenly descended from those ancient groups and vanished races. Is it not
possible that a certain race appeared on this earth, reproduced, increased and inhabited the land
for a time and then vanished, became extinct? Then in the same way other races appeared and
vanished? This cycle could have been repeated several times until this race of ours appeared after
all the previous extinct ones.

As for the Holy Qur'an, it does not say clearly whether the appearance of this species is confined
to this present cycle (which we are passing), or there were various cycles of which this one is the
latest. Although it may be inferred from the verse 30 of Chapter 2 (c Êcc c  cc
Êc c  ccc ccc cÊcÊcc cÊc  
c
cÊ
c c
c Êc c Êcc Ê c c cc Êcc that there had passed on the earth a cycle
of humanity before this one of ours; and we had hinted to it in the Commentary of the said verse.

Of course, some traditions narrated from the Imams of the Êc (a.s.) show that there
have passed many cycles of humanity before this cycle [which has begun with Adam - a.s.]; and
we shall quote them under "Traditions"

The Present 5 man
ace Begins With Adam and 5is Wife
It is sometimes said: Human beings are of different colors, the main ones being the white (e.g.,
the color of Europeans and Asians living in the Temperate zones), the black (e.g., the color of the
people in the southern Africa), the yellow (like that of the Chinese and the Japanese), and the red
(as that of the American Red Indians). This difference shows that the origin of each race is
different from that of the others - people of each color have separate origin - because color
difference emanates from difference in the nature and composition of their respective bloods.
Accordingly there must have been at least four different and independent pairs of human beings
from which the four-color groups have originated.
It is also argued that when the Western Hemisphere was discovered, it was already inhabited by
human beings. There was such a great distance between them and the people living in the
Eastern Hemisphere as to render any contact between the two groups impossible; and thus ruled
out the possibility of both groups originating from the same father and the same mother.

But both these arguments are defective:

Let us look at the question of difference in blood because: of color difference. Scientific
discussions nowadays are based on, the theory of the evolution of species. If so, then how can we
be sure that the difference in blood - and consequently in color - is not caused by evolution or
adaptation in a single species. They believe that there had been many changes in various animal
species, e.g., horse, goat, sheep, elephant and many others. Research has unearthed many
geological remains and fossils, which throw light on it. Apart from that, scientists today do not
give so much importance to this difference.

Coming to the question of human presence across the oceans, the scientists say that the human
life has existed for millions of years; the transmitted history however does not go further back
than six thousand years. In this background, could not some events have taken place in pre-
historic days, which would have separated the Western Hemisphere from other continents? There
are many geological findings, which show many basic changes that have appeared in the crust of
the Earth extending to far distant eras. Oceans have turned into dry lands and vice versa; plains
have become mountains and mountains, plains. Even the Poles are said to have turned upside
down, and various zones to shift places. All this may be learnt from geology, astronomy and
geography. Keeping all this in view, all that remains for these people to fall back upon is their
feeling of improbability!

As far as the Qur'an is concerned, it says in an apparent, nay rather clear-cut, way that this
present human race goes back to one male and one female, who were the father and the mother
respectively of all the human individuals. The father is named by Allah in the Qur'an as Adam,
but his wife is not named in His Book, although the traditions call her Hawwa', as does the
present Torah. Allah says:

cccÊc cccc cÊcccÊ c
ccccc c
Êc c Êc    [32: 7- 8];

cÊc  cc c c ÊcÊc cÊc  cccccÊ cc cÊc
 ccÊ c ccÊc  [3:59];

c Êcc c  ccÊc c  ccc ccc cÊcÊcc c
Êc  
c
cÊ
c c c Êc c Êcc Ê c c cc Êcc Ê c c
cÊc
 cccÊcÊ  ccc  
ccc c Êcccc c
ccÊccÊc cccÊ [2:30-31];

Êcc c  ccÊc

cccc cccccc 
cc Êcc
ÊccÊ c
ccÊc cÊ ccc
 cÊcc c c cc
Ê  [38:71-72].

The verses, as you see, make it clear that the system made by Allah for continuation of this
species is by means of sperm. But when He brought him into being for the first time, he was
created from dust; Adam was created from dust and the people are his children. There is no
doubt therefore that this species, going back, ends at Adam and his wife - although other
interpretations could be advanced for these verses.

Also sometimes it is claimed that the word, Adam - in the verses of creation and prostration -
signifies not an individual, but the species. According to them, man has been called Adam
because his creation originates from the earth and because he is the means of procreation and
impregnation. Sometimes support is sought for it from the verse: c c
ccc
Êc
c Ê ccÊc
c  ccÊc
c cc [7:11]. The
argument runs as follows: The verse indicates that the angels were ordered to prostrate before the
same whom Allah had created and fashioned, and the beginning of the verse c c
c
ccÊc
c Ê c shows that it refers to the whole mankind [as it uses plural
pronouns], not to a particular human being. The same idea is inferred from the following verse:
c  
c c c Êc
cÊcÊcÊc Ê cc ccÊ c Êccc
Êcc cÊ cc  
ccccÊcÊcÊcÊ cccc ccÊ c
Êc  ccc cc  
cÊccÊc Êcc c c cÊcc
c
Êc  ccÊcÊc
  c [38:75 - 83 ]. It is pointed out that the same Adam,
who in the beginning is mentioned by singular pronouns, is then referred to with plural ones.

But this view is totally untenable, as it goes against the obvious meanings of the verses quoted
above. Moreover, Allah says in the Chapter Seven, after narrating the story of Adam, prostration
of the angels and refusal of Iblis: cÊ cccccÊcc cccc c
  c cÊccc
 cccÊcc
 cccÊcÊcÊ cÊ c
ÊcÊc Êc
 ccÊcÊcÊ c Ê [7:27]. The verse [by using dual pronouns] clearly
establishes the individual identity of Adam, in a way that leaves no room for any doubt.

Then there are the verses 61- 62 of the Chapter 17: c Êc
c  ccÊc
cc
 cccÊcc cc (did it not)cc  
cÊccc
 ccÊ c ÊcÊcÊ ccc cc  
ccc cÊ cÊc ÊcÊcÊ c
ÊccccÊc Ê c
cccÊccc  cc c c c
 cÊ c
cc
 Êc
cc " Likewise the verse under discussion makes it
abundantly clear: " c

ccc c
Êccccc c ccc
 cccÊc  (kind) c
ccÊ c cccc " as we have
already explained.

These verses, as you see, refute the idea that man has been called Adam, in one respect, and 'son
of Adam ' in another. Likewise they refuse to ascribe the creation to the dust from one angle and
to the sperm from the other. It applies even more particularly to the verse like 3:59: cÊc
  cc c c ÊcÊc cÊc  cccccÊ cc cÊc  ccÊ c
 ccÊc   Otherwise, the argument of the verse will not stand that 'Isa's creation was
something exceptional, against the normal process.
Thus the view that "Adam" refers to the human species is inordinately extreme. The opposite
extreme is the view that it is  (disbelief) to say that more than one Adam had been created.
This extreme was held by the Sunni scholar, Zaynu 'l-'Arab.

Mankind is an Independant ípecie, not Evolved from any

Other ípecie
The earlier quoted verses have already decided this question. They have made it clear that the
present species, which is propagated through sperm, ends at Adam and his wife, and that they
two were created of earth. The human species begins with them and they two were not connected
with any other analogous or resembling species. Theirs was original creation.

The theory prevalent today among the scientists is that the first man evolved [from a lower
species] and developed into homo sapiens, that is, human being. Although the particular
hypothesis is not definitely and unreservedly agreed upon, and is the target of many objections
which may be seen in relevant books, yet the basic theory, that man is an animal that evolved
into human being, is accepted by them and constitutes the basis of all research in human nature.

According to their theory, the earth, one of the planets in the solar system, was a part of the sun,
which had separated from it; it was then a mass of burning molten liquid, which gradually began
to cool under the influence of cooling factors. Torrential rains poured on it; heavy floods
inundated it, mass of water collected as oceans. Water and earth reacted to each other; algae
appeared; aquatic plants continued to develop; its living cells evolved into fish and other aquatic
animals; then came flying fish adapted for both water and land; it gradually evolved into land
animals, which in their turn developed into homo sapiens. All this happened through evolution:
the lower order of life developed into the next higher one, and so on. First there were simple
cells, then came aquatic plants, then aquatic animals, then amphibious animals, then land animals
and finally man.

This theory is based on observation: One finds systematic gradual perfection in creatures placed
on evolutionary rungs, graduating from imperfection to perfection in ascending order. Also, they
argue on the basis of experiments, which have created partial changes.

This theory was invented to explain the new characteristics and faculties, which appear more
developed and advanced in each succeeding species. But no proof has been given to show that
only this theory is correct and others were untenable. After all, these species could possibly have
been created separate from each other, without any evolutionary connection between them. Also,
the changes occurring in a species might be limited to its conditions and concomitants, not to its
person; the experiments done in this field are all confined to the concomitants. Experiments have
not found or produced a single individual in all these species that would have actually changed
from one species to another, e.g., from ape into homo sapiens. All these experiments touch only
some characteristics or concomitants.

Detailed discussion of this topic should be sought somewhere else. Our aim is only to show that
it is just a hypothesis which was invented to answer some problems concerned, without there
being any definite argument or clear-cut proof. The reality that the Qur'an points to - that man is
a species separate from all other species - remains undisputed by an academic argument.

5ow Mans íecond Generation Procreated

The first "generation" of man - Adam and his wife - procreated by marriage and begot sons and
daughters who were brothers and sisters to one another. The question is: How did this second
generation procreate? Did the brothers and sisters marry one another? Or was there any other
way? As we have explained before, the verse, c
ccÊ c cccc
", with its unreserved apparent meaning, shows that the present generation of man ends on
Adam and his wife, and no other male or female had joined them in this process. The Qur'an has
not attributed'"the spreading" except to these two; if anyone else would have shared in it, the
verse would have said: and spread from these two and from others than them; or would have
used some other suitable words. And we know that the restriction of the origin of this race to
Adam and his wife means that their sons had married their daughters.

Of course, such marriage is prohibited in Islam, and also reportedly in previous Ê Ê . But it
is a legislative order based [like all such rules] on benefits or harms, it is not a creative decree
which does not admit any change; its rein is the hand of Allah, He does what He pleases and
orders what He intends. It is possible that He should allow it one day because it was then
necessary, and prohibit it thereafter because the need was fulfilled, and if that permission were
allowed to remain, it would have created indecency in the society.

It is said that it is against the nature, and what Allah had given to His prophets was the natural
religion. Allah says: Êc cc 
 Êcc  c cÊcc  (for the
truth), ÊccccÊc c Ê ÊccÊ cccÊc cc c cÊc c
cÊ Êc cÊc Êc   [30:30] But this argument is wrong; when nature rejects it and
exhorts against it, it does not do so because it thinks such sexual intercourse (between brother
and sister) loathsome; it does so rather because it would lead to increase in indecency and
reprehensible behavior, which in its turn would nullify the instinct of chastity and erase decency
from human society. We know that today this type of relationship and sexual intercourse is
considered debauchery and immoral throughout the world. But imagine a time when Allah's
creation consisted of only brothers and sisters, and divine will intended to increase and spread
them; we cannot apply today's norms on that society.

The evidence, that nature does not eschew such relations because of any instinctive aversion,
may be found in Zoroastrian society which, according to history, practiced such marriages for a
long time; and in Russia where it is reportedly legalized; also in the fact that in Europe incest is
widespread. (1)

It is sometimes said that such relation is against natural laws - the laws which guided man before
he established a good society to ensure his happiness; it is because familiarity and constant
mingling within family circle negates the sexual inclination and desire between brothers and
sisters - as has been said by some experts of law. (2)

This argument too is defective, because:

First, the premises are not correct, as we have explained just now;

Second, its putative undesirability is confined to a situation where it is not essentially required;
and

Third, it is restricted to a time when there are no legislated unnatural laws to safeguard the
essential well-being of society, to ensure the happiness of its members. Otherwise, most of the
laws and principles, that govern the lives and are prevalent today, are unnatural.

Traditions
as-Sadiq (a.s.) said in a Ê Êc c  "Perhaps you think that Allah had not created any man
other than you? Certainly, by God, Allah had created a million Adams; you are at the end of
those human beings."  Ê 

The a thor says: Ibn Maytham has quoted in his ÊÊcÊ
ÊÊ, a tradition to the
same effect from al-Baqir (a.s.), and as.-Saduq has narrated it in Ê  too.

as-Sadiq (a.s.) has said: "Surely Allah has created twelve thousand worlds, each of those worlds
is greater than the seven heavens and the seven earths. None of (those) worlds thinks that Allah
has got any other world." (Ê 

Abu Ja'far (a.s.) has said: "Surely Allah had created in the earth - since He created it - seven
worlds; they were not from the children of Adam; He created them from the surface of the earth,
then He placed them in it one after another with its world. Then Allah, the Mighty, the Great,
created Adam, the father of mankind, and created his progeny from him..." (  )

ash-Sahybani narrates from 'Amr ibn Abi 'l-Miqdam, from his father that he said: "I asked Abu
Ja'far (a.s.): 'From what did Allah create Hawwa'?' He (a.s.) said: 'What do these people say?' I
said: 'They say that Allah created her from one of the ribs of Adam.' He said: 'They have said a
lie. Was Allah incapable of creating her from (something) other than his ribs?' I said: 'May I be
made your ransom, from what did He create her?' He said: 'My father informed me through (the
chain of) his fathers that the Messenger of Allah (s.a.w.) said: "Verily, Allah, Blessed and High
is He, took a handful of dust and mixed it with His right hand - and both His hands are right -
and created Adam from it; and there remained (some) residue from the dust, so He created
Hawwa' from it."'" (Ê
c)

The a thor says: A similar tradition has been narrated by as.-Saduq from 'Amr. There are some
other traditions to the effect that she was created from the shortest left rib of Adam. The same
thing is said in Chapter 2, of the  . Although this story is not impossible in itself, but as
we have explained earlier, it is not proved by the Qur'anic verses.
A tradition given in Ê

quotes a talk of as-Sajjad (a.s.) with a Qurayshite, in which the
Imam is said to describe how Habil was married to Lawza, sister of Qabil, and Qabil to Iqlima,
sister of Habil. Then the tradition continues: "The Qurayshite asked him: 'Did they beget from
them?' He said: 'Yes.' The Qurayshite said: 'But this is what the Majus do today?' He said:
'Surely the Majus are doing it after Allah has prohibited (it).' Then he explained: 'Do not deny it.
These were but divine laws which were enforced. Was it not that Allah created Adam's wife
from him, and then made her lawful to him? Thus it was a Ê cÊ from their commandments;
then Allah sent down the prohibition after that...'" (Ê

)

The a thor says: What has been narrated in this tradition agrees with the apparent meaning of
the Qur'an and with contemplation. There are other traditions which oppose this theme. They say
that they had married with houri and jinn that had been sent to them. But you have seen what the
truth is.

al-Baqir (a.s.) said about the words of Allah: ccÊcc

Êccc c
Ê (your rights),  (be mindful of)   Ê
: "And be mindful of relationship lest you
severe it." (
)

The a thor says: This explanation is based on [the usual] recital, that is, with vowel point ""
on the last letter "" of Ê

Another tradition: "It refers to people's relationship; verily Allah, the Mighty, the Great, has
ordered to join it and has shown its greatness. Don't you see that He has placed it with Himself?"
( c  al-'Ayyashi)

The a thor says: The Imam's words (Don't you see ...?) explain how Allah has shown its
greatness; "He has placed it with Himself": These words refer to the joint mentioning in the
verse; and fear Allah... and relationship.

'Abd ibn Hamid has narrated from 'IKrimah that Ibn 'Abbas said about the verse, c
Êcc
cccÊ (your rights)  (be mindful of)   Ê

"The Messenger o f Allah
(s.a.w.) said: 'Allah, the High, says: "Join your relationship, because it is more preserving to you
in this life and good for you in your hereafter."'" (cÊ)

The a thor says: The words, "it is more preserving to you", point to what has been said in
nearly-mutawatir traditions that joining the relationship, that is, behaving lovingly towards
relatives, increases the life; while its opposite shortens it. Its reason may possibly be understood
from the forthcoming Commentary of the verse, ccÊ cc Êc ÊcÊccÊ c
Êc c
 c cccÊ c [4:9]
Possibly the statement, that joining the relationship is more preserving, means that it is its natural
effect to preserve life longer. This good behavior strengthens the family ties and revitalizes the
unity found in the clan; in this way man gets courage and strength to face the adverse conditions
of life - the misfortunes, afflictions and enemies - which might otherwise poison the spring of
life.

al-Asbagh ibn Nubatah said: "I heard the Leader of the faithful ('Ali - a.s.) saying: 'Surely one of
you becomes angry and (then) is not conciliated until he enters the fire. Therefore, whoever of
you becomes angry with his relative, should get closer to him, because womb (relationship),
when touched by womb (relationship), calms down; and it is suspended from the Throne; it rings
(the Throne) as iron is rung [by striking at it], and cries out: "O Allah! join him who joins me and
cut him off who cuts me off": And it is the words of Allah in His Book: ccÊcc
Êc
ccccÊ (your rights)  (be mindful of)   Ê
c cÊc c  c
c. And whoover becomes angry while he is standing, should at once cling to the earth
[i.e., should sit down], as it removes the filth of the Satan.'" (c , al-'Ayyashi)

The a thor says: The "womb", as you have seen, refers to that unity which is found between
individuals in as much as they share the same life substance originating from the same father and
mother (or from one of them). The relationship is a real and factual aspect running through all
the relatives; it has real effects - on character and appearance, on psyche and body. These effects
are undeniable, although at times some contrary factors may weaken its force, they may even
nullify those effects to almost extinction point - but they can never be erased altogether.

In any case, relationship is one of the most potent causes of natural harmony among family
members; it has overpowering ability to effect [their psyche and behavior]. That is why a good
done to a relative brings far better and firmer results than the one done to a stranger. Likewise, ill
behavior of a relative hurts the feelings more grievously than it does in case of strangers.

The reason behind the order, "whoever of you becomes angry with his relative, should get closer
to him...", may be understood from the above explanation. When one would go closer to a
relative - in obedience to this order and to strengthen its effect - one would naturally be
awakened to its cause [i.e., relationship which binds them together], and its effect would be
revived - the anger would change into kindness and love.

Also clear is the import of the last sentence: "And whoever becomes angry while he is standing,
should at once sit down." Anger is a product of spirit's rashness and fickleness. It comes to
surface and flares up because of passion - as then the Satan makes it oblivious (of reality) and
turns its attention to imaginary and trivial matters. If an angry man sits down, he turns his
attention to a new position, focusing his mind to a new activity. It would divert him from the
anger and rage, because human soul by nature is more inclined to mercy than to anger. That is
why some traditions direct a man to change his position if he feels angry. as.-Sadiq (a.s.) narrated
from his father (a.s.) that, talking about anger, he said: "Surely man becomes angry so much so
that he is never conciliated, and because of it he enters the fire. Therefore, any man who feels
anger while he is standing should sit down, as it would surely remove the Satan's filth from him;
and if he is sitting, he should stand up; and any man who becomes angry on a relative, should go
to him, get near him and touch him - because when relationship touches relationship it quiets
down." (
 )

The a thor says: Its effect is a phenomenon perceived and experienced.

The words of the Imam, "and it is suspended from the Throne; it rings (the Throne) as iron is
rung [by striking at it] " mean: it causes it to sound as a bell is rung by striking at it.   ÊÊ
says: " (sounding like banging or striking)." We have hinted when speaking about the
Chair (and more details will be given in the talk on the Throne) that the Throne is the level of the
general [divine] knowledge which is related to the events; it is that stage of existence where
various expediencies, different influences and creative causes converge. It alone moves the
chains of various causes and influencing factors; it is the motive force that pervades the whole
system and keeps it running, as the affairs of a kingdom - with its various aspects, forms and
conditions - are attached to the king's throne, and a single word spoken by him moves the chains
of authority and effects the whole bureaucracy throughout the kingdom; its effects appear
everywhere in appropriate forms and shapes.

The womb or relationship, as you have seen, is in fact a spirit pervading the personalities of all
those who share a common lineage. As such, this too is attached to the Throne. When it is
subjected to injustice and oppression, it seeks protection and help from the Throne to which it is
attached. It is this reality which the Imam (a.s.) alludes to when he says: "It rings the Throne as
iron is rung". It is a very fine and original simile; it describes the effect of its cry for help on the
Throne as the ringing of a bell; when a bell is rung, the vibration permeates its whole being and
the sound comes out reverberating as it were trembling.

The reported prayer, "O Allah! join him who joins me and cut him off who cuts me off", is the
interpretation of its mute expression - which it would have said had it had a tongue.

It has been emphasized in numerous traditions that joining the relationship prolongs the life, and
severing it decreases it. We have already described in the second volume, when writing on the
Relation between actions and natural phenomena under the heading, "An essay on the rules
governing actions", that the Administrator of this universe is driving it to an excellent goal and
good destination; He will not ignore or neglect its well being. If one or more parts of it go wrong,
he rectifies the situation, either by repairing the parts or removing and discarding them. The man,
who cuts his relationship off, actually wages a war against Allah in His creation. If he refuses to
mend his ways, Allah cuts his life short and destroys him.

The fact that man today does not perceive this or other similar realities, does not diminish its
importance. Today, humanity's body is so much affected by moral depravity and spiritual
diseases that it has lost its sense, feeling and perception; the sickness has numbed and paralyzed
the whole system, and man is no more able or free to feel the pain or realize the chastisement.

Chapter 4 - An-Nisa (The Women), Verses 2-6

ϰ˴ϣΎ˴Θϴ˴ ˸ϟ΍ ˸΍Ϯ˵Η΁˴ϭ ϥ ˴ Ύ˴ϛ Ϫ˵ ϧ˴˷·˶ ˸ϢϜ˵ ϟ˶΍˴Ϯ˸ϣ΃˴ ϰ˴ϟ·˶ ˸ϢϬ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ˸΍Ϯ˵Ϡϛ˵ ˸΄Η˴ ϻ˴ ϭ˴ ΐ
˶ ϴ˶˷τ
˴˷ ϟΎ˶Α Κ˴ ϴ˶ΒΨ ˴ ˸ϟ΍ ˸΍Ϯ˵ϟΪ˴˷ Β˴ Θ˴ Η˴ ϻ
˴ ϭ˴ ˸ϢϬ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ΍˱ήϴ˶Βϛ˴ Ύ˱ΑϮ˵Σ{2} ˸΍Ϯ˵τδ ˶ ˸ϘΗ˵ ϻ
˴˷ ΃˴ ˸ϢΘ˵ ˸ϔΧ
˶ ˸ϥ·˶ϭ˴
Ι
˴ ϼ˵Λϭ˴ ϰ˴Ϩ˸Μϣ˴ ˯Ύ˴δϨ˶˷ϟ΍ Ϧ ˴ ϣ˶˷ Ϣ˵Ϝϟ˴ Ώ ˴ Ύ˴σ Ύ˴ϣ ˸΍Ϯ˵ΤϜ˶ ϧΎ˴ϓ ϰ˴ϣΎ˴Θϴ˴ ˸ϟ΍ ϲ˶ϓ ϻ ˴˷ ΃˴ ϰ˴ϧ˸Ω΃˴ Ϛ˴ ϟ˶Ϋ˴ ˸ϢϜ˵ ϧ˵ Ύ˴Ϥ˸ϳ΃˴ ˸ΖϜ˴ Ϡ˴ϣ˴ Ύ˴ϣ ˸ϭ΃˴ Γ˱ Ϊ˴ Σ˶ ΍˴Ϯϓ˴ ˸΍Ϯ˵ϟΪ˶ ˸όΗ˴ ϻ˴˷ ΃˴ ˸ϢΘ˵ ˸ϔΧ
˶ ˸ϥΈ˶ϓ˴ ω ˴ Ύ˴Αέ˵ ϭ˴
˸΍Ϯ˵ϟϮ˵όΗ˴ {3} Ύ˱Όϳ˶ήϣ˴˷ Ύ˱Όϴ˶Ϩϫ˴ ϩ˵ Ϯ˵ϠϜ˵ ϓ˴ Ύ˱δ˸ϔϧ˴ ˵Ϫ˸Ϩϣ˶˷ ˯˳ ˸ϲη ˴ Ϧ˴ϋ ˸ϢϜ˵ ϟ˴ Ϧ ˴ ˸Βσ ˶ ϥ˶Έϓ˴ Δ˱ Ϡ˴˸Τϧ˶ Ϧ ˴˷ ˶ϬΗ˶ Ύ˴ϗΪ˵ λ ˴ ˯Ύ˴δϨ˶˷ϟ΍ ˸΍Ϯ˵Η΁˴ϭ{4} ϻ ˴ ϭ˴ ϲ˶Θϟ˴˷΍ Ϣ˵ Ϝ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ˯Ύ˴Ϭϔ˴ δ ˵˷ ϟ΍ ˸΍Ϯ˵Η˸ΆΗ˵
Ύ˱ϓϭ˵ή˸όϣ˴˷ ϻ ˱ ˸Ϯϗ˴ ˸ϢϬ˵ ϟ˴ ˸΍Ϯ˵ϟϮ˵ϗϭ˴ ˸Ϣϫ˵ Ϯ˵δ˸ϛ΍˴ϭ Ύ˴Ϭϴ˶ϓ ˸Ϣϫ˵ Ϯ˵ϗί˵ ˸έ΍˴ϭ Ύ˱ϣΎ˴ϴϗ˶ ˸ϢϜ˵ ϟ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ ˴ ό˴ ˴Ο{5} ˸ϢϬ˵ ˸Ϩϣ˶˷ Ϣ˵Θ˸δϧ˴ ΁ ˸ϥΈ˶ϓ˴ Ρ ˴ Ύ˴ϜϨ˶˷ϟ΍ ˸΍Ϯ˵ϐϠ˴Α˴ ΍˴Ϋ·˶ ϰ˴ Θ˴˷Σ
˴ ϰ˴ϣΎ˴Θϴ˴ ˸ϟ΍ ˸΍Ϯ˵ϠΘ˴ ˸Α΍˴ϭ
Ϯ˵όϓ˴ ˸ΩΎ˴ϓ ΍˱Ϊ˸ηέ˵ ϭ˴ ˸ϒϔ˶ ˸όΘ˴ ˸δϴ˴ ˸Ϡϓ˴ Ύ˷ϴ˱ Ϩ˶ Ϗ
˴ ϥ˴ Ύ˴ϛ Ϧ˴ϣϭ˴ ˸΍ϭ˵ήΒ˴ ˸Ϝϳ˴ ϥ˴΃ ΍˱έ΍˴ΪΑ˶ ϭ˴ Ύ˱ϓ΍˴ή˸γ·˶ Ύ˴ϫϮ˵Ϡϛ˵ ˸΄Η˴ ϻ ˴ ϭ˴ ˸ϢϬ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ˸ϢϬ˶ ˸ϴϟ˴·˶ ˸΍ ΍˴ΫΈ˶ϓ˴ ϑ
˶ ϭ˵ή˸όϤ˴ ˸ϟΎ˶Α ˸Ϟϛ˵ ˸΄ϴ˴ ˸Ϡϓ˴ ΍˱ήϴ˶Ϙϓ˴ ϥ ˴ Ύ˴ϛ Ϧ˴ϣ
Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ ˸΍ϭ˵ΪϬ˶ ˸η΄˴ϓ˴ ˸ϢϬ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ˸ϢϬ˶ ˸ϴϟ˴·˶ ˸ϢΘ˵ ˸όϓ˴ Ω˴ Ύ˱Βϴ˶δΣ ˴ Ϫ˶ {6}
{2} And give to the orphans their property, and do not substitute worthless things for (their)
good (ones), and do not devour their property (as an addition) to your own property; this is surely
a great crime. {3} And if you fear that you can not act equitable towards orphans, then marry
such (other) women as seem good to you, two and three and four; but if you fear that you will
not do justice (between them), then (marry) only one or what your right hands possess; this is
nearer that you may not deviate from the right course. {4} And give women their dowries as free
gift but if they of themselves be pleased to give up to you a portion of it, then eat it with
enjoyment (and with) wholesome (result). {5} And do not give away your property which Allah
has made for you a (means of) support to the weak of understanding, and maintain them out of it,
and clothe them and speak to them with kind words. {6} And test the orphans until they reach
(age of) marriage, then if you find in them maturity of intellect, make over to them their
property, and do not consume it extravagantly and hastily, lest they attain to full age; and
whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then
when you make over to them their property, call witnesses in their presence; and Allah is enough
as a Reckoned.

General Comment
The verses are part of the prologue, which began with the first verse. The aim is to pave the way
for the laws of inheritance and basic rules of marriage like the number of wives allowed and the
women within prohibited degree. These two are among the greatest and most important laws
governing human society; and they have profound effect on its formation and continuation.
Matrimony controls affinity and genealogy of society members, and deeply affects other
constituent factors. Inheritance regulates the distribution of wealth existing in the world - the
factor on which a society depends for its life and continuity.

As a cc the chapter prohibits fornication and illicit sexual relations, and forbids
devouring others' property unlawfully - except that it is a trade deal with the parties' consent. In
this way two fundamental principles have been established for regulating the two most important
aspects of society, i.e., the subjects of affinity and property.

We may now understand why it was necessary to prepare the minds before promulgating the
laws for these subjects which concerned the whole society and which were enmeshed with the
roots of the social system. It is really not an easy thing to divert the people from the social norms
which they are accustomed to and which have nurtured their ideas and ideals; to make them
discard the systems which they grew up believing in, and which the generations of ancestors had
sanctified by faithful adherence; to cast off the customs and traditions which had molded their
character and outlook.

It was in this difficult situation that the laws revealed at the beginning of this chapter were
promulgated. It may easily be appreciated if we look just briefly at the world's situation at that
time, and particularly at the condition of Arabia - the place of the revelation of the Qur'an and
rise of Islam. Also, it will make it clear why the Qur'an was sent down piecemeal, and why the
Islamic laws were promulgated gradually.

Commentary
}
AN: c ccÊc
Ê cÊ c

ccc 

It is an order to return to the orphans their property, and it paves the way for the next two
sentences (ccc   cccc . .); or the latter two serve as explanation of
the former. But as the reason given at the end (Ê c c ccc  refers to the latter two
or the last one sentence, it supports the view that the first sentence is put here as a prologue to the
next two.

The main prohibition that one should not use an orphan's property in a manner detrimental to his
interest, in itself prepares the ground for the soon-coming laws of inheritance, and of the
marriage described in the next verse.

The words, ccc   c Ê cc, mean: Do not substitute your worthless
things for their good ones; if there is any good property belonging to them, you should not keep
it for yourself returning to them some worthless property of yours in exchange. Some people
have explained it as follows: Do not substitute unlawful things for lawful ones. But the former
meaning is more obvious, because apparently the two sentences (cc   cccc
) describe a particular type of unlawful management, and the first sentence (And give
the orphans...) paves the way for both. In the last clause, "Ê c c ccc  ", Ê
(sin; crime) is infinitive verb and also verbal noun.

}
AN: c cccÊcccc c  c
Ê cÊcc Êc
Êc c c ccc:
We have mentioned previously that there was always a great number of orphans among the
Arabs of the era of ignorance- who were seldom free from war, fighting, murder and forays, and
among whom death by killing was a very common occurrence. Usually, the leaders of tribes and
people of power and influence took the orphan girls (with properties) as wives; they devoured
their (i.e., the orphans') properties with their own and then behaved with them unjustly. Often
they turned them out after swallowing their property; the helpless girls became poverty stricken
destitute; neither they had any money to live on, nor was there anyone willing to marry and
maintain them. The Qur'an has reproached them very severely for this evil habit and disgusting
injustice, and prohibited very strongly doing any injustice to orphans or devouring their property.
For example, Allah says:

 ccÊ c Êc  cÊc

ccÊc
Ê c
 c cÊcc  c c

cÊ c  cc cÊc Êcc c c


c ccÊc
Ê cÊ c

cccc   c Ê cÊ  ccÊ cc

 cccccÊ c

c cc  ccc c

cÊ c c cc
c c


As a result, the Muslims reportedly became afraid for their own souls and were so panic-stricken
that they turned out the orphans from their own homes in apprehension, lest they inadvertently
do something wrong with those orphans' property or fail to give them their just dues. If someone
kept an orphan with him, he set apart the orphan's share in food and drink; if the orphan could
not finish it, nobody else would touch it - it remained as it was until it was spoiled. It caused
difficulties for the people; and they complained to the Messenger of Allah (s.a.w.) asking for his
guidance. Then Allah revealed: And they ask you concerning the orphans. Say: c c Êcc
ÊcÊ c  c ccc cc c ÊcÊcÊcccÊccÊc
 cÊc Ê ccÊc ccc cÊcÊc cc c cÊc
c cÊccc cÊc c Êc
c
. Thus, Allah allowed them to give
shelter to orphans and to keep them with themselves for looking after their affairs, and to mingle
with them because they were their brethren. In this way, their difficulties were removed and their
worries dispelled.

When you ponder on this fact, and then look at the verse under discussion (c cccÊc
ccc c  c
Ê cÊcc Ê (other) c c ccc
) - and remember that it comes after the verse, c ccÊc
Ê cÊ c

 " -
it will be clear to you that the verse raises the prohibition a degree higher. Its connotation will be
as follows - and Allah knows better: Be careful regarding the orphans and do not substitute your
bad or worthless property with their good ones; nor should you devour their property with your
own; so much so that if you are afraid that you would not be able to treat the orphan girls
equitably and therefore you do not like to take them as your wives, then better do not marry
them; instead you should marry other such women as seem good to you - two, three or four.

The conditional sentence (c cccÊcccc c  c
Ê cÊc
c Ê (other) c c ccc, actually means: If you do not like to marry
the orphan girls because you fear that you cannot act equitably towards them, then do not marry
them, and marry such women as seem good to you. Obviously the clause, "then marry... " is
substitute of the real 
 (second construct of the conditional sentence), (i.e., then do not
marry the orphans); the clause,  Êc c c cccc, makes further description
(i.e., women other than the orphans) unnecessary. The verse does not say, those women who
seem good to you; instead it says: such women as seem good to you; it is because it points to the
number mentioned later: two and three and four. The verse begins with the clause,  ccc
Êcccc c, while it actually means, if you do not like to marry the orphans
because of fear; thus it has allegorically put the cause in place of the effect, pointing to the
deleted effect later where it says:  c ccc

Many other things have been written in explanation of this verse, as may be seen in bigger
exegeses. They are in short as follows:

1.The Arabs used to marry four, five or more wives; their thinking was as follows: Why should I
not marry as has Mr. X done? When his own property was finished, he spent the property of
orphans under his care. Therefore, Allah forbade them to marry more than four wives, so that
they should not be compelled by circumstances to unjustly use the orphans' property.

2.They were strictly honest in matters affecting the orphans, but did not observe the same
standard in affairs of women; so they married numerous wives without maintaining equity and
justice. Therefore, Allah said: If you are afraid about orphans, you should likewise be careful
about women; you should marry only one or up to four.

3.They were reluctant to accept guardianship of orphans or to eat their property. So Allah said: If
you are reluctant of these things, you should also desist from fornication; instead you should
marry such women as seem good to you.

4.If you fear that you cannot act equitably towards the orphans brought up under your care, then
marry other lawful women from the orphans among your relatives, two and three and four.

5.If you are reluctant of eating together with orphans, then likewise avoid marrying more than
one wife; if you are afraid of not acting equitably with them, do not marry except her whom you
can treat with justice and equity.

These were the explanations given by them. But it is clear that none of them properly fits the
wordings of the verse. Therefore the only interpretation is the one we have written.

}
AN:  ccÊcc

the paradigms, cc, when applied to numbers, signify repetition of the root word;
thus the clause, Êc cÊÊc c, means, two two and three three and four four (or
twos, threes and fours). The verse is addressed to all individuals, and the numbers have been
separated by "and " which implies choice; these factors together show that every believer has a
right to marry two wives, or three, or four. When looked at together, they would be grouped as
twos, threes and fours.
The above explanation, coupled with the next clause, c cccÊcc ccc
  c
 cÊcÊccccc Êcc ÊcÊ c
  cÊc ÊcÊc
 c ccc c 
, disproves the idea that the verse allows to
marry two, three or four wives in one contract of marriage; or that it permits to marry two
together, then two together and so on, and likewise three or four together, then other three or four
together; or that it approves polyandry - marriage of several men with one woman. These are
ideas, which the verse does not tolerate at all.

Apart from that, it is a self-evident truth that Islam does not allow a man to gather more than four
wives at a time, or a woman to have more than one husband at a time.

Likewise, there is no room for the hypothesis that the word, "and", between the numbers, is for
conjunction, and that the verse accordingly allows marrying nine (i.e., 2 + 3 + 4) wives at a time.

 says as follows: Using the total in this manner is not a possibility at all. If
someone says, "The people entered the town in twos, threes and fours", does not mean the total
of these numbers - in other words, it does not imply that they entered in-groups of nine.
Moreover, there is a proper word, "nine", to denote that number; so leaving the correct word and
changing it to 'two and three and four', shows an incapability of proper expression - Too exalted
and sanctified is His speech from such defects.

}
AN: c cccÊcc ccc
   (between them) Ê (marry) c:

That is, marry only one, not more. Allah has made this order conditional on fear, not on
knowledge, because knowledge in such matters is usually difficult to achieve, especially when
thought is clouded by temptation; the underlying benefit would be lost if the rule were made
dependent on knowledge.

}
AN: c Êcc ÊcÊ c
 

That is, slave-girls. If a man is afraid that he will not do justice between many wives, then he
should marry only one; and if he wants more, then he should take slave-girls, because they are
not entitled to division of nights.

Obviously, the provision of the alternative - taking the slave girls - does not mean that one may
misbehave with, or do injustice to them; Allah does not like the unjust, nor is He unjust to His
servants. It only means that it is easier to maintain justice with them because they are not
included in the rule of division of nights. This very reason shows that this clause refers to taking,
and living with them by virtue of possession, not by marriage; the matter of marrying them has
been described later in the verse: c ÊcccÊ cc Ê cÊ c
 c
 cc
 cccc  c cÊcÊccccÊ c Êcc ÊcÊ c

  cccc  c  c
 

}
AN: Ê c ccÊcccc ccÊc Êc 

  (to deviate from the right course). The law as ordained above brings you nearer to the
point whence you shall not deviate from justice or transgress the women's rights.
Someone has written that   means burden; but it is a far-fetched interpretation, both in
word and in meaning.

This sentence - which mentions the underlying reason of this legislation - proves that the
foundation of the marriage laws is laid on justice and equity as well as on rejection of oppression
and usurpation of rights.

}
AN: c c cÊ c   c ccc c Êc
 (and with) Ê 
(result):

 Êc  Êc   and   , all mean dowry;  ÊÊ (gift, a thing given
freely without bargaining).

The possessive construction, "their dowries", shows that the order to give dowry to woman is
based on the usage prevalent among the people: it was customary in marriage to reserve for the
wife some property or anything of value as her dowry. Seemingly it has the same position vis-à-
vis the conjugal relationship as the price does vis-à-vis the commodity sold; and as we shall
describe in the forthcoming Academic discourse, customarily it is the man who proposes and
asks for marriage as a buyer brings the price to the seller and receives the purchased item. In any
case, the verse endorses this prevalent custom.

It was possible to think that the husband was not allowed to use the dowry at all - even if the
wife was pleased with it. Probably it was to remove that possible misunderstanding that the
conditional clause was added: c cÊccÊ  cc
 cc c
cccc
 cc
cÊcc c Êc
cc Êc Ê c  The imperative, "eat it", is qualified
with the words, 'with enjoyment and with wholesome result.' It puts emphasis on the previous
sentence containing basic rule and also shows that the order is elective, not compulsory.

 (being easily digested, being agreeable); it is used for food.  , is derived from 
  (quenching of thirst); it has some connotation regarding drinks as al-hand' does about food,
but with one difference:  may be used for food and drink both; but when the combined
phrase, Êc c is used, the former word refers exclusively to food and the latter to
drink.

}
AN: ccc c cc

c Ê ÊcÊcÊ cccc (means of)



ccÊc cc  

"as-Safah " (feeble-mindedness; weakness or slightness of understanding). Probably, its basic

meaning was lightness of a thing which by nature should not be light; thus they say: az-Zamamu
's-saf'ih (a rein or halter that shakes too much); thawb safih (a badly-woven cloth); now it is
mostly used for lightness of soul, and its implication varies with context; in worldly affairs, as-
safih means feeble-minded, weak of understanding; in religious context, it means a dissolute
person, one who does not follow religious commandments; and so on.

It is obvious from the verse that one should not spend too much of feeble-minded persons,
should not give them more than is needed for their necessary expenses. But the context - the
verse is among the ones dealing with orphans' property which is managed and looked after by
guardians - provides a definite association that Êc cc  " refers to the orphans
of immature mind; and that c

 " actually means the orphans' property, although it
has been ascribed to the guardians because of a certain consideration; this explanation is further
supported by the clause, c  cÊccc , and clothe them." If one insists on
interpreting the word, "the weak of understanding", in general terms, then it should be
generalized to include orphans and non-orphans both. Yet the former meaning carries more
weight.

In any case, if the word refers to the orphans of feeble understanding, then "your property"
means the orphans' property; it has been ascribed to the guardians - whom the verse addresses -
keeping in view the fact that all the property and riches found in the world are for the whole
mankind. Some individuals keep some portions of these riches, and others some other portions; it
is done for general good, on which is based the principle of ownership and exclusive possessive
relationship. Accordingly, it is necessary for people to grasp this reality and appreciate that they
are all members of a single society, and the whole property belongs to the whole society.
Consequently, it is each one's responsibility to protect and preserve it, one should not let it be
wasted or squandered by people of weak understanding, nor should it be left under the
management of such persons (like minor children or insane people) as are not capable of
administering it properly. So this is the significance of the possessive case here; it is not unlike
the verse
cc ÊcccÊ cc Ê cÊ c
 c
 cc cccc
  c cÊcÊccccÊ c Êcc ÊcÊ c
  cccc
  c  (4:25), as it is known that the phrase, "your believing maidens", does not refer
to the slave-girls owned by the one who wants to marry them.

The verse contains a general rule ordained for the whole society. The society is a single entity -
or let us say a (legal) personality - that owns all the riches which Allah has given it for its
livelihood, and with which He has strengthened it. Accordingly, it is the society's responsibility
to manage it and to keep it in good order; it should invest it in profitable ventures and use the
profit for one's sustenance on a medium scale; it is also obliged to protect it from waste and loss.
This basic principle gives rise to the rule that the guardians are obliged to look after, and
manage, the affairs of the people of weak understanding; they should not hand over their wards'
property to them, lest they waste it through mismanagement. The guardians must hold back the
property, manage it profitably and let it grow through earning, trades and profit-sharing; they
should maintain those feeble-minded wards with its profit and growth - not with its capital. This
law has been laid down, so that the capital is not decreased little by little until a time comes when
the ward is left in wretched poverty without any means of livelihood.

It appears from the above explanation that the clause, c  cÊccc ccÊc
Ê, implies that a feebleminded ward should be maintained from the growth and profit of the
capital, not from the capital itself. He should not be allowed to start eating from the capital,
keeping it idle without circulation, lest it is eaten up completely. As Ê Ê has said, it
was to show this fine point that Allah has said, "out of it", and not, 'from it'.

Also it is not unreasonable to infer from the verse the principle of general guardianship of the
wards, that is, Allah is not pleased that the affairs of such wards be neglected; nay! the Islamic
society is obliged to look after their affairs: If there is any guardian in the family, like the father
and paternal grandfather, he will be his guardian and will manage his affairs; otherwise the
responsibility falls on the Islamic government, and lastly on other believers, to look after his
affairs - detailed rules of which are given in the books of jurisprudence.

}
AN: c  cÊccc ccÊcÊcc
ccÊc Êc c 

We have fully explained the meaning of sustenance or maintenance under the verse: and Thou
givest sustenance to whom Êc
  c Êc  (3:27).

The clause, c  cÊccc ccÊcÊ, has the same significance here as does
the one in 2:233: cÊ c ccÊ cÊ c ccccÊcÊ The
maintenance refers to the food that nourishes man; and clothing is the dress that protects him
from heat and cold. But the phrase, "maintenance and clothing", as used in the Qur'anic language
(as in our own) metaphorically points to all the things that together fulfill man's material needs in
life; it thus covers all necessities of life including house and other such things. It is not unlike the
word, eating, which has a particular meaning, yet metaphorically refers to the use (in general), as
the Qur'an says: c cÊccÊ  cc
 cc c
cccc
 cc cÊcc c
Êc
 (and with) Ê  (result)c

}
AN: c
ccÊc Êc c 

It is an ethical guidance for improving the standard of guardianship. The wards may be weak of
understanding who are prevented from managing their own properties, yet they are neither dumb
animals nor grazing cattle; they are human beings, and they should be treated as such; they
should be spoken to in good manner, not harshly or insultingly; and dealt with, dignity.

Apparently it is possible to take this clause as a metaphorical expression for good dealing and
commendable social intercourse - not objectionable one, as was explained under the verse:... and
speak to men good (words)... (2:83).

}
AN: And test the orphans until they reach (age of) marriage; then if you find in them
maturity of intellect, make over to them their property:   " (to test); reaching age of
marriage, thus it contains a rational allegory;   (to see, to find); the word has a connotation
of    " and "   because its root is  (friendly atmosphere);  Ê
(translated here as maturity of intellect) is opposite of Ê and means to find way to the
goals of life. Handing over to the orphans their property means to give it back to them, into their
possession; (the verb used is  (to repulse, to push away); it is as though the guardian
pushes the property away from himself; thus it is in spite of its triteness, a very fine metaphor.

The clause,  cÊcÊccc , is related to the verb, " ; it thus shows that
the testing should be a continuous exercise. The guardian should start testing the orphan as soon
as he shows some discretion and appears ready for such tests, it should continue until he reaches
marriageable age and becomes a "man". The order by nature demands this continual process,
because one cannot find out whether the child has attained maturity of intellect just by testing
him once or twice; the test must be repeated again and again until the guardian finds out the
orphan's maturity of mind and it becomes a part of his nature until he reaches puberty and then
the marriageable age.

The words, Êc cc c cÊc cc , branches from the imperative verb,
c ; and the meaning is as follows: Test them, and if you find in them maturity of
intellect, hand over their property to them. The wording shows that the orphan's reaching the age
of marriage is the basis of returning his property to him and of bestowing on him the power to
manage his estate independently. Maturity of intellect is the necessary condition for bestowal of
authority of independent management.

Islam has laid down two different standards regarding Ê (majority, adulthood) for two
different sets of responsibilities: As for the acts of worship and matters like penal code the
majority begins on reaching a prescribed age, but for financial affairs, acknowledgements and
other such dealings (details of which are given in the books of jurisprudence) mere attainment of
age is not enough, he must also achieve maturity of intellect. This differentiation throws light on
the highest refinement and sophistication, which Islam has maintained in its legislative programs.
Had it disregarded the maturity of intellect in financial and similar dealings, the social life would
have suffered disorder and chaos-as far as orphans and other wards were concerned. Had they
been given power (just on reaching a certain age) to independently manage their finance or to
make agreements or acknowledgments, etc.; it would have given a chance to mischief-makers to
mislead and deceive them. Cunning hoaxes could have defrauded them of all their means l of
livelihood, with their smooth talks, false promises and swindling deals. Therefore, it was
essential to impose the condition of maturity of intellect in such matters. But obviously there was
no need to put this condition in the things like acts of worship, etc.; also it was not necessary in
such affairs as penal code. One does not need sharp mind or maturity of intellect to understand
and perceive the evil of these crimes and sins or to realize that one should desist from them. Man
understands such things long before attaining maturity of intellect, and one finds no difference,
in these matters, between the perception gained before maturity of intellect and that achieved
afterwards.

}
ANð ccc c cccÊ  c cÊc ccccc

Êc cÊc cc

  (extravagance, immoderateness) is exceeding the medium course of action.  
(hurry, haste). The clause, "and hastily, lest they attain to full age ", means: and hastily fearing
that they would grow up and then would not allow you to consume their property. (The phrase,
"lest they attain", begins in Arabic with  (that) and has no particle of negation; thus it may also
be translated, 'that they attain'). Omission of particle of negation before an or  (that) is
consistent with norms of language, as grammarians have said: Allah says: Êc ccc
c ccc
c c cÊcc c

The two phrases, " and Ê  c cÊc  . .", have been put parallel to each
other. This setting points to their difference.

Consuming the orphans' property extravagantly refers to the situation when the guardian eats it
without needing or deserving it, unjustly and carelessly. Consuming it hastily, to the condition
where the guardian takes from the estate only the normal and usual fee for his services, but with
an eye on the possibility that the orphan might stop it when he grows up. All such consumption's
are forbidden, except when the guardian is poor and in such a position that either he earns his
livelihood somewhere else or looks after the orphan's affairs and meets his necessities of life
from his ward's estate. It would be just like a worker in trade or construction, etc. taking his
wages from his employer. It is this aspect which Allah mentions in the sentence: c Êc c
 Ê (i.e., is not in need of taking from the orphan's property for his livelihood). cÊ c  c
Ê (i.e., he should follow and adhere to the path of abstinence and continence, and
should not take anything from the orphan), c Êc c
ccÊ cc 

An exegete has opined that it means that the poor guardian should eat as usual from his own
property, not from that of the orphan. But if that was what Allah had intended to say, then why
did He bring in the difference between rich and poor?

The words, Êc ÊcccccÊcÊ c

cc   c cÊ c
 c
cÊc cÊc cc, ordain the law to call witnesses at the time of handing over
the estate to the wards. It is done to affect the transition in proper way and to remove the danger
of dispute and controversy (in future); lest the orphan - after attaining maturity and receiving the
property - makes claims against the guardian. The verse ends on the words, cÊc cÊc
 cc; and it relates the order to its original and basic source -the fountainhead of every
rule from Allah's names and attributes. Allah is the Reckoned; He would not leave His servants'
affairs without meticulously accurate reckoning - and that is His clear legislation. Also the clause
completes the Islamic training, because Islam aims at training the people on the basis of
monotheism. Although calling the witnesses removes strife and difference in most of the cases,
yet sometimes it fails to do so, either because the witnesses deviate from justice or because of
other factors. Islam reminds the parties that the spiritual reason (of this law), which is also higher
and stronger, is the fear of Allah Who is enough as a Reckoned. There would never be any
discord and difference, if the guardian, the witnesses and the orphan (who is receiving the
property) keep this reality before their eyes.

Look at these two verses and see how singularly and marvelously they explain the subject in
such a lovely style:

First, they give basic rules of guardianship over orphans' and other wards' properties; then they
explain other important factors: how the property should be taken in trust and protected, how it
should be managed to let it grow and bring in profits, how it should be returned to the ward;
when the orphans or other wards should be put under guardianship and when should they be
given independent authority to manage their affairs.

All this has been reinforced by describing its underlying common benefit, i.e.; all property
belongs to Allah Who has made it a means of support for mankind - as we have explained above.

Second, they point to the basic ethical value which man is expected to attain through these laws;
it is given by Allah in these words: c
ccÊc Êc c  
Third, they show that all these rules are based on the foundation of monotheism. This factor
affects and governs all practical laws and ethical values; and its good influence remains effective
always and everywhere - even when practical laws and ethical values are enfeebled and their
hold on minds and hearts loosened. This reality is described in the last clause, "and Allah is
enough as a Reckoned"

Traditions
Ibn Abi Hatim has narrated from Sa'id ibn Jubayr (about the verse, c ccÊc
Ê cÊ 
. .) that he said: "A man from (the tribe of) Ghatfan had with him a great wealth of an orphan
nephew of his. When the orphan attained majority, he demanded his property, but (the uncle)
held it back from him. So he (the orphan) sued him before the Prophet; then the verse was
revealed
cc ccÊc
Ê cÊ c

 . ." Ê

as-Sadiq (a.s.) said: "It is not lawful for man's water to flow into more than four wombs of free
women." ( , al-'Ayyashi)

The same Imam said: "When a man has gathered four (wives) and divorces one of them, then he
should not marry the fifth until the waiting period of the woman he has divorced comes to an
end."  )

The a thor says: There are many traditions on this subject.

It is narrated from Muhammad ibn Sinan that ar-Rida (a.s.) wrote to him c  in reply to his
questions: "The reason, why man has right to marry four women and why woman is forbidden to
marry more than one, is that when a man marries four women, the child would be affiliated to
him; but if a woman had two or more husbands, it would not be known to whom the child
belonged, because all of them (i.e., the husbands) would be sharing her marriage, and this would
lead to perversion in relationship, inheritance and identification." Muhammad ibn Sinan said:
"One of the reasons of free women (sic) and permission of four women to one man is that they
are more (in number) than men. So when (Allah) saw it - and Allah knows more - He said: Êc
c ÊcÊc c c cccc ccÊcc' So this is the
determination which Allah has done, to give amplitude to rich and poor, so that man may marry
according to his ability... " ('ilalu 'sh-shara 'i')

as-Sadiq (a.s.) said c  in a hadith: "And jealousy is (a characteristic) of men; and for this
reason a woman is forbidden (all men) except her husband, and man is allowed four (wives);
because Allah is too gracious to afflict them with jealousy and then allow the man to have three
(other wives) with her."  

The a thor says: It may be explained as follows: Jealousy, in the meaning of sense of honor, is
a commendable characteristic and noble instinct; it changes equilibrium of man's nature, and it is
this emotional agitation that exhorts him to defend what he reveres or holds dear, be it religion,
honor or dignity, and provokes him to take revenge on anybody who violates its sanctity. This
trait is found - more or less - in every human being, because it is a part of human nature. Now,
Islam is a natural religion. It looks at all the natural instincts and traits and moderates them,
restricting them to what is good for human life, and omitting that which is not necessary, e.g., the
defective and imperfect ways of obtaining or hoarding the wealth, or matters connected with
food and drink, clothes and spouses, and so on.

Now suppose that Allah allowed man to marry three more wives in addition to the one he had
before - and we know that this religion pays full attention to the dictates of nature. It follows that
what is seen of a woman's reaction when her husband brings another wife, and the change that
occurs in her attitude towards her husband, is in fact envy, not jealousy. Further explanation will
be given in the forthcoming discourse on polygamy, to show that this reaction of theirs is not a
part of their nature, it is an extraneous accident.

Zurarah narrates from as-Sadiq (a.s.) that he said: "The man shall not take back whatever he
gives in gift to his wife, nor shall she do so regarding whatever she gifts to her husband-whether
she was compensated for it or not. Does not Allah, the Blessed, the High, 
cc c cc
 cccccc
cc ÊccÊc cÊc
c Again He says: 'but if they
of themselves be pleased to give up to you a portion of it, then eat it with enjoyment (and with)
wholesome (result)'; and it is applicable to dowry and gift (both)." ( )

'Abdullah ibn al-Qaddah narrates from Abu 'Abdillah (a.s.) who narrates from his Father (a.s.)
that he said: "A man came to the Leader of the faithful (a.s.) and said: 'O Commander of the
faithful! I have got stomach pain.' The Commander of the faithful (a.s.) asked him: 'Do you have
a wife? He said: 'Yes.' He said: 'Ask her to give you in gift something from her property which
she be pleased to give you; then buy with it some honey; then pour on it some rainwater and
drink it. Because I have heard Allah saying in His Book: "And We send down from the cloud
water abounding in good..." (50:9); and He has said: "There comes forth from within it (i.e., the
bee) a beverage of many colors, in which there is healing for men" (16:69); and He says: "but if
they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment (and
with) wholesome (result)". You will be cured, God willing."' (The Imam, a.s.) said: "So he did it
and was cured." ( c Ê )

The a thor says: Also as-Suyuti has narrated it in Ê from 'Abd ibn Humayd,
Ibn al-Mundhir and Ibn Abi Hatim from the Imam (a.s.). It is a fine inference, and is based on
extension of meaning. There are many traditions, based on the same principle, narrated from the
Imams of Ahlulbayts (a.s.), some of which shall be quoted in appropriate places.
al-Baqir (a.s.) said: "When I tell you something, ask me (where it is) in the Book of Allah." Then
he said in one of his talks: "Verily the Messenger of Allah (s.a.w.) has forbidden idle talk,
spoiling of property and asking too many questions." He was asked: "Where is it in the Book of
Allah? O Son of the Messenger of Allah!" He said: "Verily Allah, the Mighty, the Great, says:
'There is no good in most of their secret talks except (in his) who enjoins charity or goodness or
reconciliation between people (14:114); and He has said: 'And do not give away your property
which Allah has made for you a (means of) support to the weak of understanding'; and He has
said: 'do not put questions about things which if declared to you, may trouble you' (5:101)." 
 

Yunus ibn Ya'qub said that he asked Abu 'Abdillah (a.s.) about the words of Allah, And do not
give away your property... to the weak of understanding'; he said: "Whom you do not trust." (
 , al-'Ayyashi)

Ibrahim ibn 'Abdu'I-Hamid said that he asked the same Imam (a.s.) about the same verse, and he
said: "Anyone who drinks intoxicant is weak of understanding." (ibid).

'Ali ibn Ab; Hamzah narrates from Abu 'Abdillah (a.s.). He says: "I asked him about the verse,
And do not give your property... He replied: 'They are the orphans; do not give them their
property until you recognize maturity of intellect in them.' So I said: 'Then how will their
property become our property? ' He said: 'If you are their heirs.'" (ibid).

al-Baqlr (a.s.) said about this verse: "So the weak of understanding are the woman and child.
When a man knows that his woman is foolish and spoils (the property), and his child is foolish
and spoils (the property), he should not give any of them control of his property which Allah has
made for him a support - i.e., a means of livelihood... " ( c 

The a thor says: There are may traditions on this subject, and they support what we have
described earlier that as-safah has a wide range of meaning, having different grades, like the
weak of understanding who is prevented by law to administer his estate, a child before attaining
maturity of intellect, a woman who is fond of amusement and fantasy, one who drinks
intoxicants, and generally the one whom you do not trust. The implications of giving the
property will change with change of context, and so will do the possessive case of "your
property"; you should apply the meanings accordingly.

The Imam's words in the tradition of Ibn Abi Hamzah, "If you are their heirs ", point to the
reality we had mentioned earlier that all the property primarily belongs to the whole society, and
then it comes to individuals and particular interests secondarily; it is because the whole society
primarily shares the property that it is transferred from one person to another.
as-Sadiq (a.s.) said: "Orphan-hood of an orphan ends with nocturnal discharge and that is his
maturity; and if he got nocturnal discharge, but no maturity of intellect was found in him - he
was foolish or weak - then his guardian should hold back his property from him. ccc
ÊÊc Ê

The same book narrates from the same Imam (a.s.) about the verse, And test the orphans..., that
he said: "To find the maturity of intellect is protection of property."

The a thor says: We have described earlier how the verse points to this meaning.

The same Imam (a.s.) said about the verse, c Êc c
ccÊ cc 
"He is
the man who holds back himself from (earning his) livelihood; there is no harm (for him) in
eating (from his ward's property) reasonably, if he makes (things) better for them (i.e., the
wards); but if the property is small then he should not eat anything from it." (ÊÊ Ê

Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah, Ibn Abi Hatim and an-Nahhas (in his an-Nasikh)
have narrated from Ibn 'Umar that he said: "A man asked the Messenger of Allah (s.a.w.) and
said: 'I do not have any property, and I have an orphan (under my guardianship).' (The Prophet)
said: 'Eat from the property of your orphan, (but) not extravagantly nor wastefully; neither
consolidating (your) property, nor protecting your property with his property.'" c
Ê

The a thor says: There are numerous traditions of this theme from the Ahlulbayts (a.s.) and
others. There are relevant laws of jurisprudence, and also traditions related to them. Anyone,
who wants them, should look in the collections of traditions and books of jurisprudence.

Rifa'ah narrates from the Imam (a.s.) about the verse, ...Iet him eat reasonably, that he said: "My
father used to say that it was abrogated."  c Ê 

Abu Dawud and an-Nahhas (both in an-Naisikh) and Ibn al-Mundhir have narrated through the
chain of 'Ata' from Ibn 'Abbas about the verse, and whoever is poor, let him eat reasonably, that
he said: "It has been abrogated by (the verse), (As for) those who swallow the property of the
orphans unjustly, surely they only swallow fire into their bellies." (Ê

The author says: The claim that this verse was abrogated does not agree with the criteria of
abrogation. No verse in the Qur'an could stand vis-à-vis this verse in the way an abrogating verse
does with the abrogated one. The verse, (As for) those who swallow the property of the orphans
unjustly, surely they only swallow fire into their bellies, does not go against the theme of this
verse, because the eating allowed in this verse is conditional to being "reasonable", while the
eating forbidden in the other verse is conditional to being unjust; and there is no contradiction
between permission to eat reasonably and prohibition to eat unjustly. Therefore, the truth is that
the verse is not abrogated, and the two above-mentioned traditions are not in agreement with the
Qur'an - it is apart from their weakness.

'Abdullah ibn al-Mughirah narrates from Ja'far ibn Muhammad (peace be on them both) about
the words of Allah, then if you find in them maturity of intellect, make over to them their
property, that he said: "If you see them loving the progeny of Muhammad, then raise them up in
grade."  c Ê 

The a thor says: It is based on the flow of the Qur'an, of the esoteric meaning of the Book. The
Imams of the religion are the fathers of the believers; and the believers, when they are unable to
reach the Imams, are orphans of the knowledge. Therefore, if their affiliation to the Êc
is established by their love, they should be raised in status and degree by teaching them true
knowledge - which is the inheritance of their fathers.

Chapter 4 - An-Nisa (The Women), Verses 7-

10
Ϸ˴ ΍˴ϭ ϥ ˶ ΍˴Ϊϟ˶΍˴Ϯ˸ϟ΍ ϙ˴ ή˴ Η˴ Ύ˷Ϥ˴ ϣ˶˷ ˲ΐϴ˶μϧ˴ ˯Ύ˴δϨ˶˷Ϡ˶ϟϭ˴ ϥ ˴ Ϯ˵Αή˴ ˸ϗϷ ˴ ΍˴ϭ ϥ˶ ΍˴Ϊϟ˶΍˴Ϯ˸ϟ΍ ϙ
˴ ή˴ Η˴ Ύ˷Ϥ˴ ϣ˶˷ ˲ΐϴ˶μϧ˴ ϝ
˶ Ύ˴Οή˶˷ Ϡ˷ϟ˶ Ύ˱οϭ˵ή˸ϔϣ˴˷ Ύ˱Βϴ˶μϧ˴ ή˴ Μ˵ ϛ˴ ˸ϭ΃˴ Ϫ˵ ˸Ϩϣ˶ Ϟ ˴˷ ϗ˴ Ύ˷Ϥ˴ ϣ˶ ϥ
˴ Ϯ˵Αή˴ ˸ϗ
{7} ϻ ˱ ˸Ϯϗ˴ ˸ϢϬ˵ ϟ˴ ˸΍Ϯ˵ϟϮ˵ϗϭ˴ Ϫ˵ ˸Ϩϣ˶˷ Ϣ˵ϫϮ˵ϗί˵ ˸έΎ˴ϓ Ϧ ˵ ϴ˶ϛΎ˴δϤ˴ ˸ϟ΍˴ϭ ϰ˴ϣΎ˴Θϴ˴ ˸ϟ΍˴ϭ ϰ˴Α˸ήϘ˵ ˸ϟ΍ ˸΍Ϯ˵ϟ˸ϭ΃˵ Δ˴ ˴Ϥ˸δϘ˶ ˸ϟ΍ ή˴ π
˴ Σ ˴ ΍˴Ϋ·˶ϭ˴ Ύ˱ϓϭ˵ή˸όϣ˴˷ {8} ˸΍Ϯ˵ϛή˴ Η˴ ˸Ϯ˴ϟ Ϧ ˴ ϳ˶άϟ˴˷΍ ζ˴ ˸Ψϴ˴ ˸ϟϭ˴
ϔ˶ ˸ϠΧ
˴ ˸Ϧϣ˶ ΍˱Ϊϳ˶Ϊγ ˴ ϻ ˱ ˸Ϯϗ˴ ˸΍Ϯ˵ϟϮ˵Ϙϴ˴ ˸ϟϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ ΍Ϯ˵ϘΘ˴˷ϴ˴ ˸Ϡϓ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ ˸΍Ϯ˵ϓΎ˴Χ Ύ˱ϓΎ˴όο ˶ Δ˱ ϳ˴˷έ˶˷ Ϋ˵ ˸ϢϬ˶ {9} ϲ˶ϓ ϥ ˴ Ϯ˵Ϡϛ˵ ˸΄ϳ˴ Ύ˴Ϥϧ˴˷·˶ Ύ˱Ϥ˸Ϡχ
˵ ϰ˴ϣΎ˴Θϴ˴ ˸ϟ΍ ϝ
˴ ΍˴Ϯ˸ϣ΃˴ ϥ
˴ Ϯ˵Ϡϛ˵ ˸΄ϳ˴ Ϧ˴ ϳ˶άϟ˴˷΍ ϥ
˴˷ ·˶
΍˱ήϴ˶όγ˴ ϥ ˴ ˸ϮϠ˴˸μϴ˴ γ ˴ ϭ˴ ΍˱έΎ˴ϧ ˸ϢϬ˶ ϧ˶ Ϯ˵τΑ˵ {10}
{7} Men shall have a share of what the parents and the near relatives leave, and women shall
have a share of what the parents and the near relatives leave, whether there is little or much of it;
a decreed share. {8} When there are present at the division the relatives and the orphans and the
needy, give them (something) out of it and speak to them kind words. {9} And let those fear
who, should they leave behind them weakly offspring, would fear on their account; so let them
fear Allah, and let them speak right words. {10} (As for) those who swallow the property of the
orphans unjustly, surely they only swallow fire into their bellies and soon they shall enter
burning fire.

Commentary
Now begins the legislation of inheritance laws, after paving the way for it. These verses give a
précis of the said laws in its basic form, to let the people know that nobody can be deprived of
inheritance after the proof of his birth or relation, as they used to debar minor heirs and women.
Further it warns them against depriving the orphans from inheritance, as it would result in
swallowing by others heirs of the orphans' share unjustly, and Allah has very severely prohibited
it. The verses also recommend giving something from the estate to relatives, orphans and poor
who, although not included among the heirs, might be present at the time of dividing the
property.

}
AN: c ÊcÊcc Êccc Ê

  (share, portion) is derived from   (to make something stand, to lift up, to
raise); this name points to the fact that at the time of division, every share is put separately to
prevent its mixing with the others'.  Ê (the heritage, the property left by the deceased); it
is as though he goes away leaving it; thus initially it was an allegorical usage, then became
common.  (the nearer ones) refers to nearer relatives; choice of this word (of
comparative degree) in preference to   (the near ones) and  (relatives), etc.,
gives an indication that it is the essential pre-requisite of inheritance that the deceased should be
nearer to the heir, as will be explained under the versecc
 cccÊ cc c
c Ê ÊccÊc cccc c  c
.  originally meant to cut a hard
thing and to detach its parts from one another; that is why it is used for obligatory rules, because
to follow and obey it is "determined" without any doubt; "a decreed share" means a determined
and fixed portion or ratio.

The verse ordains a comprehensive law and legislates a new system, which was unfamiliar to the
people. The people had never known any system similar to this inheritance law, as ordained in
Islam. Traditionally they used to deprive many heirs of inheritance, and it had become a second
nature to them; so much so that if anything was said against it, the minds were agitated and
feelings hurt.

Islam paved the way for this new system, first by strengthening the "love in Allah" and giving
preference to religion among the believers. Thus it established "brotherhood" between the
believers and then made one "brother" inherit the other. This wiped out the previous succession
rules, and the believers abandoned the old pride and prejudice. When the religion became strong
and could stand on its feet, this final system of inheritance between the relatives was introduced -
at a time when they were enough believers to accept this law with open arms.

The above discussion shows that these verse aims at clear description, and removal of all
possible misunderstandings, by giving a fundamental and comprehensive basis of the law. Thus
it says: "c ÊcÊcc Êcc ÊcÊc
 ccÊcc  c The rule is
general and unrestricted; it is not qualified by any condition, attribute or other such things.
Likewise the subject, i.e., "men", is general and not qualified in any way; therefore the minors
shall inherit like the adults.

Then it says: "c c ÊcÊcc Êcc ÊcÊc
 ccÊcc  c"

Like the preceding sentence it is a general statement, without any shade of restriction; thus it
covers all women without any qualification or condition. The clausecc ÊcÊc
 cc
Êcc  c" has been repeated, although it could be replaced by a pronoun, the
reason is to make the topic as clear as possible. It is followed by the clause, " ÊÊcÊc c
 ccÊcc ; it makes the matter even more clear, and shows that there is no room for any
indulgence or negligence in this matter thinking that the deceased's estate was very small or the
value negligible. The verse ends on words, cc Ê"; it is a circumstantial clause,
related to the preceding word, c Ê, as it contains a connotation of  ; it gives a double
emphasis and makes the declaration even more clear that the shares are definitely fixed, and
there is no room for any confusion or ambiguity.

It has been proved with this verse that the general law of inheritance covers the estate of the
Prophet as well as of other Muslims, and that the doctrine of   (giving preference of
agnates) is invalid.

}
AN: c ÊcÊcc
 c c 

Apparently the verse refers to these people's presence at the time when the heirs are dividing the
estate among themselves, and not to their presence near the dying person when he is bequeathing
his estate - as someone has written.

Accordingly, Êc  c, would refer to the poor among them; it is also proved from the fact
that they have been mentioned with the orphans and the needy. The tone of the clauses, "give
them (something) out of it and speak to them kind words," obviously exhorts the hearers to
mercy and kindness, and therefore it is addressed to the heirs and executors of the will.

There is a difference of opinion whether the order given in this verse (to give those people
something from the estate) is obligatory or only a desirable act. It is a matter of jurisprudence
beyond the scope of this book. Also there is disagreement whether the verse is decisive or has
been abrogated by the verse of inheritance. But the relation between the two verses is not that of
contradiction, because the verse of inheritance fixes the shares of the heirs, and this verse speaks
about the non-heirs - either as obligation or recommendation - without fixing any share; therefore
there is no ground for saying that it was abrogated, and especially if the described "giving" is
only a recommendation - as the verse somewhat apparently shows.

}
AN: ccÊ cc
c Êc  :

Fear is a psychological effect caused by nearness of a somewhat great danger or evil;   
and    of a talk means its being right, correct, straight, relevant.

Probably the verse has a sort of connection with the previous one, c ÊcÊ", because
that verse with its generality contains the laws of the orphans' inheritance; now this one in a way
is a warning and a threat to him who wants to follow the old system of depriving small heirs of
inheritance. In that case, the clause, ccÊc
c Êc  , will be an adverse and
unfavorable allusion to their habit as they did not give any share to, and swallowed the rights of,
the minor orphans. The allegorical use of "word" for "deed" is very common because of their
mutual association. Allah has said:... c
cccc  c
 This idea is also
supported by the use of the adjective, "right " for "words " instead of "kind" or "gentle";
apparently a word may be called right when it can be believed and acted upon - not when it can
only preserve people's dignity and honor.

In any case, the clause, ccÊ cc Êc ÊcÊccÊ cÊc c
 c
cccÊ c, is obviously a simile to animate and stimulate mercy and
compassion for small weakly children who have lost their guardian and protector (who could
have looked after their welfare and saved them from humiliation and disgrace). The implied
threat and warning is not directed to only him who may at the material time be actually having
some weakly offspring, it uses the conjunction  (which as a rule introduces hypothetical
conditional clauses), and does not say, 'should they leave behind their weakly offspring'. It is
rather a simile to present a clear image of the situation. The connotation therefore would be as
follows: Let those fear who have in their hearts mercy for humanity and compassion and
sympathy for those weakly small children who have lost their fathers and are orphaned - only
such people are real Muslims who are imbued with divine characteristics and graced with Allah's
manners. In other words: Let those people fear and be afraid of Allah in matters of the orphans,
because they are like their own orphans, small and weak; the people must fear for them and care
for their welfare; these helpless children should not be oppressed nor their rights usurped. The
style is the same as we say: "Let him who fears dishonor and humiliation, try his level best to
earn his livelihood" - and who does not fear it?

People have not been ordered here to show mercy and compassion, etc.; they have been told to
fear and be afraid of Allah. It is a threat that whatever they do to other people's orphans by
usurping their rights and swallowing their property unjustly, would befall their own orphans after
them; whatever misfortunes and miseries they cause to others' orphans would return to their own
orphans after their passing away.

As for the clause, 'so let them fear Allah and let them speak right words", we have already
explained that apparently the "words" connotes practical behavior; also possibly it may mean
views ideas and advice.

}
AN: (As for) Ê c Êc  cÊc

ccÊc
Ê c
 c cÊcc
 c c cÊ c  cc cÊc Êcc c 

The sentences, 'He swallowed it', and, 'He swallowed it into his belly', both have the same
meaning, but the latter is clearer and more emphatic. This verse too, like the preceding one, is
related in theme with the opening sentence, "Men shall have a share..." It threatens people and
deters them from swallowing the orphans' shares of inheritance.

The verse is one of those which prove embodiment of deeds, as was explained in the first
volume*, under the verse: cÊc cc Êcc cÊcc
c
 . Perhaps
it is this idea which an exegete had in mind when he wrote that the words, " cÊcc
 c c cÊ c  , have been used in their literal, not metaphorical, sense. Another
exegete has unjustifiably taken exception to this statement. He has said: The verb, Êcc
 , is used here as a present, not future, tense, because the future is described by the
subsequent clause, c cÊc Êcc c  (Note the word, "soon".) Now if
swallowing the fire is taken in its literal meaning - and it is to happen on the Day of Resurrection
- then this sentence too should have contained the word, "soon". Therefore, the clause is, in fact,
used in allegorical sense and means that in swallowing the orphans' properly they resemble
someone whom swallows fire into his belly.

This is the gist of his objection; but it shows that the objector was oblivious of the import of
embodiment of deeds.
The end clause, c cÊc Êcc c , points to the chastisement in the
hereafter.    (burning fire) is one of the names of the fire of the hereafter;

(yaslawna, translated here as Êc Êc", is derived from) saliya 'n-nar, yasla, salyan (i.e.,
he broiled and burned into fire; he underwent ordeal of fire).

Traditions

 says about the verse, c ÊcÊcc Êcc ÊcÊc
 ccÊcc
  c
"People have two views about this verse; one is that it is decisive and not
abrogated; and this has been narrated from al-Baqir (a.s.)."

The a thor says: It is narrated from   of al-Qummi that this verse was abrogated by the
verse, Êc
  cc ccÊ  But there is no justification for this view.
We have explained in the above Commentary that this verse gives a precis of the coming
inheritance laws; and there is no contradiction at all between this and the other decisive verses of
inheritance, so that it could be said to have been abrogated.

Ibn Jarir, Ibn al-Mundhir and Ibn Abi Hatim have narrated from Ikrimah about this verse: "It was
revealed about Umm Kulthum and daughter of Umm Kuhlah or Umm Kuhhah herself and
Tha'labah ibn Aws and Suwayd (all of them from the Ansar). One was her husband and the other
the paternal uncle of her child. She said: 'O Messenger of Allah! My husband died leaving me
and his daughter, but we were not given anything from his inheritance.' The uncle of her child
said: 'O Messenger of Allah! (How can she get his inheritance when) she neither rides a horse
nor attacks an enemy, and while she needs others to earn for her and she does not earn? Then the
verse was revealed
cc ÊcÊcc Ê " (Ê

The a thor says: Some other traditions say that it was revealed about a man from the Ansar
who died leaving two daughters. Then his two cousins came and they were his agnates (to take
his inheritance) . His wife told them: "Marry these two (girls)" - and they were not beautiful. So
they refused. Then she brought the matter before the Messenger of Allah (s.a.w.); then the verses
of inheritance were revealed. As we have repeatedly said, there could be more than one reason
for revelation of a verse.


 says about the verse, c ÊcÊcc
  "People have two different
opinions about this verse; one is that it is decisive, not abrogated, and it is narrated from al-Baqir
(a.s.)."

ash-Shaybani says that the above is narrated from both al-Baqir and as.-Sadiq (peace be on
them). (Ê

The a thor says: Some traditions say that it is abrogated by the verses of inheritance; but we
have mentioned earlier that it is not repealable.

Abu 'Abdillah and Abu'l-Hasan (peace be on them) have said: "Allah has threatened two
punishments concerning the orphan's property: One is the punishment of the hereafter, (and that
is) the fire; and as for the other, it is the punishment of this world, (and it is) His words: cc
Ê cc Êc ÊcÊccÊ cÊc c
 c cccÊ cc c
cÊccÊcccÊc
c Êc   " (Then) he said: "He means that he should
fear that Allah would requite him in his offspring as he had done with these orphans. " ( c
 Ê 

The a thor says: A similar tradition is narrated in  from as.-Sadiq (a.s.), and in  
Ê from al-Baqir (a.s.).

'Abdu'l-A'la, mawha (freed-slave) of Al-Sam, says: "Abu 'Abdillah (a.s.) said (without anybody
asking him): 'Whoever does injustice, Allah shall give someone power over him, who will
oppress him; or over his children or over his grandchildren.' So I thought and said in my heart:
'Injustice is committed by him and someone is imposed on his children and grandchildren?!'

The Imam then said to me before I could speak: cÊc 

cccÊ cc Êc
ÊcÊccÊ cÊc c
 c cccÊ cc ccÊcc
ÊcccÊc
c Êc   " '"  c Ê 

'Abd ibn Hamid has narrated from Ê that he said: "We have been told that the Prophet of
Allah (s.a.w.) said: 'Fear Allah regarding to weaklings: the orphan and the woman; (Allah) made
him orphan, then urged (people) to take care of him; and put him to test, and put (others) to test
through him.'" Ê

The author says: There are a lot of almost    traditions narrated through the chains of
both sects, in condemnation of swallowing the orphan's property, showing that it is a major and
mortal sin.

Chapter 4 - An-Nisa (The Women), Verses 11-

14
Ϡ˵Λ˵ Ϧ˴˷ Ϭ˵ Ϡ˴ϓ˴ Ϧ
˶ ˸ϴΘ˴ Ϩ˴ ˸Λ΍ ϕ
˴ ˸Ϯϓ˴ ˯Ύ˴δϧ˶ Ϧ˴˷ ϛ˵ ϥ˶Έ˴ϓ Ϧ ˶ ˸ϴϴ˴ Μ˴ ϧ˵Ϸ΍ φ ˶˷ Σ ˴ Ϟ ˵ ˸Μϣ˶ ή˶ ϛ˴ ά˴˷ Ϡ˶ϟ ˸Ϣϛ˵ Ω˶ ϻ˸ϭ΃˴ ϲ˶ϓ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ Ϝ˵ ϴ˶λϮ˵ϳ ϒ ˵ ˸μϨ˶˷ ϟ΍ Ύ˴ϬϠ˴ϓ˴ Γ˱ Ϊ˴ Σ ˶ ΍˴ϭ ˸Ζϧ˴ Ύ˴ϛ ϥ˶·ϭ˴ ϙ ˴ ή˴ Η˴ Ύ˴ϣ Ύ˴Μ
ϥ˴ Ύ˴ϛ ϥ˶· ϙ ˴ ή˴ Η˴ Ύ˷Ϥ˴ ϣ˶ α ˵ Ϊ˵ δ
˵˷ ϟ΍ Ύ˴ϤϬ˵ ˸Ϩϣ˶˷ Ϊ˳ Σ
˶ ΍˴ϭ Ϟ ˶˷ Ϝ˵ ϟ˶ Ϫ˶ ˸ϳϮ˴ Α˴ Ϸ
˴ ϭ˴ Ϫ˶ ϣ˶˷ ϸ ˵ ϓ˴ ˲ΓϮ˴ ˸Χ·˶ Ϫ˵ ϟ˴ ϥ
˴ Ύ˴ϛ ϥ˶Έϓ˴ Κ ˵ Ϡ˵Μ˵˷ϟ΍ Ϫ˶ ϣ˶˷ ϸ
˵ ϓ˴ ϩ˵ ΍˴ϮΑ˴ ΃˴ Ϫ˵ Λ˴ έ˶ ϭ˴ ϭ˴ ˲Ϊϟ˴ϭ˴ Ϫ˵ ϟ˴˷ Ϧ˵Ϝϳ˴ ˸Ϣϟ˴˷ ϥ˶Έϓ˴ ˲Ϊϟ˴ϭ˴ Ϫ˵ ϟ˴
ϧ˴ ˸ϢϜ˵ ϟ˴ Ώ˵ ή˴ ˸ϗ΃˴ ˸ϢϬ˵ ϳ˵˷΃˴ ϥ
˴ ϭ˵έ˸ΪΗ˴ ϻ˴ ˸Ϣϛ˵ ΅˵ Ύ˴Ϩ˸Α΃˴ϭ˴ ˸Ϣϛ˵ ΅˵ Ύ˴Α΁ Ϧ ˳ ˸ϳΩ˴ ˸ϭ΃˴ Ύ˴ϬΑ˶ ϲ˶λϮ˵ϳ Δ˳ ϴ˴˷λ ˶ ˴ϭ Ϊ˶ ˸όΑ˴ Ϧ˶ϣ α ˵ Ϊ˵ δ ˵˷ ϟ΍˴ϓ Ύ˱ό˸ϔ Ύ˱Ϥϴ˶ϜΣ ˴ Ύ˱Ϥϴ˶Ϡϋ ˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ
˴ ϣ˶˷ Δ˱ π
˴ ϳ˶ή
 {11} Ύ˷Ϥ˴ ϣ˶ ϊ˵ Α˵ή˵˷ ϟ΍ Ϣ˵ Ϝ˵ Ϡ˴ϓ˴ ˲Ϊϟ˴ϭ˴ Ϧ ˴˷ Ϭ˵ ϟ˴ ϥ
˴ Ύ˴ϛ ϥ˶Έϓ˴ ˲Ϊϟ˴ϭ˴ Ϧ ˴˷ Ϭ˵ ϟ˴˷ Ϧ˵Ϝϳ˴ ˸Ϣϟ˴˷ ϥ˶· ˸ϢϜ˵ Ο
˵ ΍˴ϭ˸ί΃˴ ϙ˴ ή˴ Η˴ Ύ˴ϣ ϒ˵ ˸μϧ˶ ˸ϢϜ˵ ϟ˴ϭ˴ ˸ϭ΃˴ Ύ˴ϬΑ˶ Ϧ ˴ ϴ˶λϮ˵ϳ Δ˳ ϴ˴˷ λ ˶ ϭ˴ Ϊ˶ ˸όΑ˴ Ϧ˶ϣ Ϧ ˴ ˸ϛή˴ Η˴
Ϧ
˴˷ Ϭ˵ ϟ˴ϭ˴ Ϧ˳ ˸ϳΩ˴ ϣ˶˷ Ϣ˵Θ˸ϛή˴ Η˴ Ύ˷Ϥ˴ ϣ˶ Ϧ ˵ Ϥ˵ Μ˵˷ϟ΍ Ϧ ˴˷ Ϭ˵ Ϡ˴ϓ˴ ˲Ϊϟ˴ϭ˴ ˸ϢϜ˵ ϟ˴ ϥ
˴ Ύ˴ϛ ϥ˶Έϓ˴ ˲Ϊϟ˴ϭ˴ ˸ϢϜ˵ ϟ˴˷ Ϧ˵Ϝϳ˴ ˸Ϣϟ˴˷ ϥ˶· ˸ϢΘ˵ ˸ϛή˴ Η˴ Ύ˷Ϥ˴ ϣ˶ ϊ˵ Α˵ή˵˷ ϟ΍ ϥ
˴ Ύ˴ϛ ϥ˶·˴ϭ Ϧ ˳ ˸ϳΩ˴ ˸ϭ΃˴ Ύ˴ϬΑ˶ ϥ ˴ Ϯ˵λϮ˵Η Δ˳ ϴ˴˷λ ˶ ϭ˴ Ϊ˶ ˸όΑ˴ Ϧ
Ϟ
˶˷ Ϝ˵ Ϡ˶ϓ˴ ˲Ζ˸Χ΃˵ ˸ϭ΃˴ ˲Υ΃˴ Ϫ˵ ϟ˴ϭ˴ ˲Γ΃˴ή˴ ˸ϣ΍ ϭ˴΃ Δ˱ ˴ϟϼ˴ϛ Ι ˵ έ˴ Ϯ˵ϳ ˲ϞΟ ˵ έ˴ Δ˳ ϴ˴˷λ˶ ϭ˴ Ϊ˶ ˸όΑ˴ Ϧ˶ϣ Κ ˶ Ϡ˵Μ˵˷ϟ΍ ϲ˶ϓ ˯Ύ˴ϛή˴ η ˵ ˸ϢϬ˵ ϓ˴ Ϛ ˴ ϟ˶Ϋ˴ Ϧ˶ϣ ή˴ Μ˴ ˸ϛ΃˴ ˸΍Ϯ˵ϧΎ˴ϛ ϥ˶Έϓ˴ α ˵ Ϊ˵ δ˵˷ ϟ΍ Ύ˴ϤϬ˵ ˸Ϩϣ˶˷ Ϊ˳ Σ
˶ ΍˴ϭ
˲Ϣϴ˶ϠΣ
˴ ˲Ϣϴ˶Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ
˴ ϣ˶˷ Δ˱ ϴ˴˷λ˶ ϭ˴ έ˳˷ Ύ˴πϣ˵ ή˴ ˸ϴϏ ˴ Ϧ ˳ ˸ϳΩ˴ ˸ϭ΃˴ Ύ˴ϬΑ˶ ϰ˴λϮ˵ϳ{12} Ϫ˴ Ϡ˴˷ϟ΍ ϊ˶ τ ˶ ϳ˵ Ϧ˴ϣϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ω˵ ϭ˵ΪΣ ˵ Ϛ ˴ ˸ϠΗ˶ ϱ˶ή˸ΠΗ˴ Ε ˳ Ύ˷Ϩ˴ Ο
˴ Ϫ˵ ˸ϠΧ˶ ˸Ϊϳ˵ Ϫ˵ ϟ˴Ϯ˵γέ˴ ϭ˴
Ϣ˵ ϴ˶ψό˴ ˸ϟ΍ ί˵ ˸Ϯϔ˴ ˸ϟ΍ Ϛ
˴ ϟ˶Ϋ˴ ϭ˴ Ύ˴Ϭϴ˶ϓ Ϧ ˴ ϳ˶Ϊϟ˶Ύ˴Χ έ˵ Ύ˴Ϭ˸ϧϷ ˴ ΍ Ύ˴ϬΘ˶ ˸ΤΗ˴ Ϧ˶ϣ{13} ˲Ώ΍˴άϋ ˴ Ϫ˵ ϟ˴ϭ˴ Ύ˴Ϭϴ˶ϓ ΍˱Ϊϟ˶Ύ˴Χ ΍˱έΎ˴ϧ Ϫ˵ ˸ϠΧ ˶ ˸Ϊϳ˵ ϩ˵ Ω˴ ϭ˵ΪΣ
˵ Ϊ˴˷ ό˴ Θ˴ ϳ˴ ϭ˴ Ϫ˵ ϟ˴Ϯ˵γέ˴ ϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ κ˶ ˸όϳ˴ Ϧ˴ϣϭ˴
˲Ϧϴ˶Ϭϣ˵˷ {14}
{11} Allah enjoins you concerning your children: The male shall have the equal of the portion of
two females; then if they are more than two females, they shall have two-thirds of what (the
deceased) has left, and if there is one, she shall have the half; and (as for) his parents, each of
them shall have the sixth from what he has left if he has a child, but if he has no child and (only)
his two parents inherit him, then his mother shall have the third; but if he has brothers, then his
mother shall have the sixth after (the payment of) any bequest he may have bequeathed or a debt;
your parents and your children, you know not which of them is the nearer to you in usefulness;
an ordinance from Allah: Surely Allah is knowing, Wise. {12} And you shall have half of what
your wives leave if they have no child, but if they have a child, then you shall have a fourth from
what they leave after (payment of) any bequest they may have bequeathed or a debt; and they
shall have the fourth from what you leave if you have no child, but if you have a child then they
shall have the eighth from what you leave after (payment of) a bequest you may have bequeathed
or a debt; and if a man or a woman leaves property to be inherited by neither parents nor
offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but
if they are more than that, they shall be sharers in the third after (payment of) any bequest that
may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah:
and Allah is Knowing, Forbearing. {13} These are Allah's limits; and whoever obeys Allah and
His Messenger, He will cause him to enter gardens beneath which rivers flow, to abide in them;
and this is the great achievement. {14} And whoever disobeys Allah and His Messenger and
goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an
abasing chastisement.

Commentary
} ran: Êc
  cc ccÊ 
cÊcc ÊcÊcÊcccÊc

 cc c ;

  and  Ê (to entrust, to enjoin); ar-Raghib says in : 

 Ê = to direct someone - with a shade of exhortation - to do something." The use of the
word   (children) instead of  (sons) shows that the rule of one or two shares is
restricted to the deceased's immediate children. As for the children's children, how low so ever,
they should get the share of their progenitor through whom they are connected to the deceased;
thus a son's daughter would get two shares while a daughter's son would be given one share -
provided there is no one nearer to take their precedence. Likewise, the offspring of brothers and
sisters would get the share of him or her through whom they are connected to the deceased. [All
this is inferred from the word,   whose root word signifies birth.] But the word,  
(son) does not necessarily mean immediate child, as the word,  (father), may be used in a
general sense for other than the immediate progenitor. .
As for the divine words at the end of the verse: c
 cccÊ cc cc
Ê ÊccÊc cÊcccc c  , we shall explain later that there is a special
consideration which has made the word,  (lit. sons) preferable to   (children).

The expression, "The male shall have the equal of the portion of two females", was chosen to
point to the nullification of the system prevalent in the era of ignorance whereby women were
not given any share in inheritance. This expression takes the female's share as granted and
confirmed, and based the male's share on it - that it is double of it. Or let us say that the female's
share is treated as the yardstick of legislation and the male's share is fixed with its help. If it were
not for this consideration, it could simply be said:, the female shall have the half of the male's
share; but it would not have given that connotation, and the context would have changed. - as
you may see. This theme has been mentioned by a scholar and the point seems well-established.
The idea is also strengthened by the fact that the verse does not describe explicitly and
independently except the women's shares; if and when it explains some of men's shares it is
always done as an adjunct to the women's shares, as may be seen in the following verse and in
the verse at the end of this chapter.

In short, the statement, "The male shall have the equal of the portion of two females", explains
the beginning clause "Allah enjoins you concerning your children". The definite article in "the
male" and "the two females" denotes genes or category, i.e., the category of male is equal in
share to the two of the female category. This principle shall be applied when there are males and
females among the heirs, as the male shall have twice the share of a female. The verse did not
use such expressions as, "The male shall have equal to two shares of a female", or, "double of a
female's share"; because the chosen expression explains also the share of two females when they
are the only heirs, as will be explained later - and all this with such brevity.

In any case, when there are males and females among the heirs, every male shall have two shares
and every female one share - no matter what their number may be.

} ran: Êc cÊcccÊc c cÊc ÊcÊc Ê  cc Ê (the
deceased) Ê c

This sentence, coming after the preceding one, Êcc ÊcÊcÊcccÊc
 cc
 c , apparently shows that it is in conjunction with a deleted but understood clause, i.e.,
'This law is when there are males and females among the heirs', but if they are more than two
females... Such deletion is common in usage. For example, look at the following two verses:

c
cÊcÊ

ccÊccÊcc ccc
, (send) Êc c c

 cc  (2:196).

ccccc cc Ê ccc c cccc
cÊ (he shall

fast)  (like) ccÊc (2:184).

The conjunctive personal pronoun hidden in the verb  (they are) refers to the 'children' (in
the phrase, "your children"); the feminine gender has been used to make it agree with the
predicate 'females'; the other such pronoun hidden in the verb, "has left", refers to 'the deceased',
which is understood from the context.

} ran: c cÊc cc Êc ÊcÊcÊcÊ,:

The pronoun refers as above to the "the child", understood from the context, and its feminine
form agrees with the predicate; "the half" refers to the half of what the deceased has left - thus
the definite article stands for the second construct of the genitive case.

The verse is silent about the share of two females, because it may be understood from the clause:
Êcc ÊcÊcÊcccÊc
 cc c  Let us suppose there is a male and a
female heir; according to this verse, the female shall have a third of the estate and the male, the
two-thirds - as it is the share of the two females. In other words, two females shall have two-
thirds of the inheritance. This much may be inferred from the verse in a general way, but it is not
in itself the verse's definitely fixed connotation; there would have been no contradiction if the
verse had continued to say, for instance, and if there are two females they shall have a half (or
the whole) of the estate. But the verse by its silence about their share confirms the inferred
meaning; and the clear statement about the share of the more than two females indicates that that
silence is intentional, and not an oversight. Moreover, the fact that they should get two-thirds of
inheritance is confirmed by the Prophet's practice, and the said Ê has continued
uninterrupted since the days of the Prophet till this day, with complete unanimity of the Muslim
jurists - except one reported dissent by Ibn 'Abbas.

This is the best explanation why the two females' share has not been clearly stated. al-Kulayni
(may Allah have mercy on him!) has written 
"Surely Allah has appointed the two
females' share as two-thirds; because He says: Êcc ÊcÊcÊcccÊc
 cc
 c ; so when a man leaves a daughter and a son, the male shall get the equal of the two
females' share, that is, two-thirds; therefore the share of two females is two-thirds. After this,
there was no need to say that two females would get two-thirds."

The same explanation has been quoted from the exegete, Abu Muslim: "(The said rule) is
inferred from the divine words, Êcc ÊcÊcÊcccÊc
 cc c  A
male with a female gets two-thirds; thus two-thirds shall be the share of two females." But these
two explanations are not perfect; they should be completed in the light of what we have written
above. Ponder on it.

There are some other explanations given for this verse which are quite unworthy of divine words.
For example, someone has written that the words; cÊcccÊc c , means, two
females or more; thus this sentence contains the description of the share of two females as well
as of more than two. Another writer has said that the share of two daughters is known by analogy
from the law concerning two sisters (coming at the end of the chapter) where it apportions two-
thirds to them. There are other similarly ridiculous claims.

} ran:  (as for) Ê c
 cÊccÊc ÊcÊcÊc Êcc ÊcÊcÊ cc cÊcÊ cc
Ê cÊcÊ cÊc ÊcÊcÊc Ê;

The conjunction of parents with the law of the children, shows that the parents are co-sharers
with the children and together they constitute one class. The words: "and (only) his two parents
inherit him", indicate that they are the only heirs. The words: "but if he has brothers", (coming
after the clause: "but if he has no child and [only] his two parents inherit him") show that
brothers come into second class, after the class of sons, daughters [and parents], and they would
not inherit as long as there is an heir of the first class - but the brothers shall partially exclude the
mother from one-third [as it would be reduced to one-sixth].

} ran:  (the payment of) c cÊccÊcÊccc

Bequest and will has been enjoined by the divine words:  c c
  ccc Êc
Êc

Ê cccc cÊc cÊ c Ê (2:180). Although in this verse
bequest precedes debt, it does not contradict the Ê which says that debt takes precedence of
bequest at the time of payment; because sometimes during a talk one mentions less important
things first and then progresses towards more important ones. It is done when an important
matter, because of its position and strength, does not need as much emphasis as the unimportant
one does - and giving precedence in description is one way of emphasizing. Accordingly, the
words: "or a debt", put the things in ascending order or importance.

This also shows why "bequest" has been qualified by the words, "he may have bequeathed"; it
puts further emphasis on it, and also points to the necessity of showing reverence to the deceased
and honoring his wishes when he has made a bequest. Allah has said:
ÊcÊc c  [i.e.,
the bequest] cÊcÊ cÊc cÊc cc cÊc cc
cÊ c Êcc  (2:181).

} ran: c
 cccÊ cc cc Ê ÊccÊc cccc c

  

It is addressed to the heirs, that is, the general public, inasmuch as everyone inherits his deceased
relatives, The sentence alludes to the reason why the inheritance share of the parents differs from
that of the children. It also provides a sort of education to them; that is why they have been
addressed with the words: "you know not"; and such expressions are commonly used by the
people.

Had the verse been addressed to other than the heirs, i.e., to the dying people who would, after
their death, be inherited by their parents and children, there would have been no reason to say:
"which of them is nearer to you in usefulness"; because apparently usefulness and benefit implies
making use of, and benefiting from, the inherited property, and it fits on the heirs, not on the
deceased.

The parents have been mentioned before the children; it is a sort of a hint that the parents are
nearer in benefit than the children. It is like the verse: cÊ Safa cÊ Marwah c
cÊc  ccÊ (2:158), as we had quoted the tradition that the Prophet had said: "I
begin with what Allah has begun..."

From the point of view of relationship and considering the human sentiments, it is a fact that man
feels more compassion towards his children than towards his parents. In his eyes, his child's
existence is his own - but not so that of his parents. Man's parents have stronger connection with
him, when compared to his children's attachment to him. When usefulness is based on this
principle, then at the time of dividing an inheritance, man should naturally get, for example, from
his father a greater share than he would from inheriting, for example, his son - although it would
appear from a superficial glance that the opposite should be the case.

This verse (i.e., c
 cccÊ cc cc Ê ÊccÊc cccc c

   proves that Allah has based the inheritance law on a creative reality found outside
imagination - like other natural Islamic laws.

This principle is also supported by other unrestricted Qur'anic verses which speak about
legislation in general. For instance: Êc ccc
 ÊccÊ (right)   c cc
  (for the truth); ÊccccÊc c Ê ÊccÊ cccÊc cc
 c cÊc ccÊcÊc cÊc Êc   (30:30). In presence of such verses, it
is unthinkable that the Ê Ê would contain such compulsory and unchangeable rules and
laws, without there being to a certain extent basis for them in the creation.

It may possibly be inferred from this verses c
 cccÊ ) that children's
children would have precedence over grandfathers and grandmothers; the grandparents will not
inherit as long as a child or a child's child [how low so ever] is present.

} ran: c ccÊ:

Apparently it is in accusative case governed by a deleted verb, e.g., obey, or, hold fast, etc. It has
a reinforced emphasis that the described shares are decreed and fixed; and that they cannot be
changed.

This verse prescribes the shares of the first class of the heirs, i.e., the children, the father and the
mother, with all the variations, either explicitly or implicitly.

Explicitly: Shares of the father and the mother: They get a sixth each if the deceased has a child
or children; but in the absence of children, the mother gets either one-third or one-sixth
(depending on the details mentioned in the verse);

Share of a single daughter: She gets a half;

Share of several daughters when they are the only children: They get two-thirds;

Shares of sons and daughters when they are together: The male shall have the equal of the share
of two females;

And to this is added the share of two daughters, and it is two-thirds, as explained above.

Implicitly: Share of the only son: He shall get the whole property; it is understood when we read
the clause; Êcc ÊcÊcÊcccÊc
 cc c , in conjunction with the
clause, c cÊc c [daughter], Êc ÊcÊcÊcÊ
Likewise, when he has left only the sons as heirs, they shall share it among themselves equally,
because the clause, Êcc ÊcÊcÊcccÊc
 cc c , indicates that the
males shall have equal shares among themselves.

The verse is truly amazing in its comprehensiveness with such brevity.

It should be noted here that the verse with its unrestricted-ness shows that there is no difference
whatsoever - in matters of inheritance - between the Prophet and the other people. We have seen
similar unrestrictedness or generality in the divine words: c ÊcÊcc Êcc ÊcÊc

 c cÊcc  c cc c ÊcÊcc Ê (4:7). Someone has
opined that the general Qur'anic declarations are not applicable to the Prophet, because he had
announced them himself. But such views are not worth looking at. Of course, there is a dispute
between the Sunnis and the Shi'ahs whether a prophet is inherited by his heirs or whatever he
leaves goes to charity. This originates from the tradition which Abu Bakr had narrated in the case
of Fadak. This discussion is beyond the scope of this book; therefore we think it better not to go
into it here; the reader should consult relevant books for it.

} ran: cc ÊcÊcÊcc Êcc  cc cÊcÊccÊ c (payment

of) c cÊccÊcÊccc;

The meaning is clear. The half share has been described in possessive case, "half of what your
wives leave"; but the one-fourth share is disconnected; cÊc ÊcÊcÊcÊcc Êc
c; when on such occasions a possessive construct is disjointed, it becomes necessary to
complete it with   (from) - either in words or implied and understood. This   gives the
connotation of taking from and beginning; this meaning seems appropriate when the word
related to   is a negligible portion of the whole, when it is a small part or ratio of the original,
like one-sixth, one-fourth or one-third; but not when it is a larger portion Like a half or two-
thirds. That is why Allah has said: Êcc ÊcÊcÊ ccÊcÊc ÊcÊcÊcÊ c
c ÊcÊccÊcc ÊcÊcc all this with disjointed possessive. But He has
said: Êcc Êcc  cc Ê  cc Ê (the deceased) Ê c - all this in
possessive case; also He has said: Êc ÊcÊcÊcÊ as the definite article, "the", stands for
the second construct of the possessive case, i.e., half of what he has left.

} ran: c ccccc c c

ccÊc c c 

Ê is in fact a   which means to encompass; from it is derived    (crown)
because it encircles the head; also  (whole, all, total) comes from it because it
encompasses its parts; another derivative is  (to be tired, dull); it implies a sort of
wearisome encompassing against the one on whom he depends. ar-Raghib says: Ê is
an heir other than the child and the father." Again he says: "It has been narrated that the Prophet
was asked about Ê He said: 'He who dies and does not leave behind a child or a parent.'
Thus he (the Prophet) has taken it as an attribute of the deceased; and both explanations are
correct, because Ê is a   which encompasses the inheritor and the inherited, both."

The a thor says: In that case, it is possible to treat  was - it is not included in the
translation of the verse,) as an auxiliary verb, and "a man", as its subject, with "to c Ê ,
as an adjectival phrase related to the said subject, and Ê as its predicate. Then the
meaning will be as follows: and if a man or a woman who is to be inherited is neither a parent
nor an offspring of the heir.

Also, we may take  (was) as a perfect verb, with, a ccc ccc Ê , as its
subject, and Ê as a   used as a circumstantial clause. The meaning again will be the
same: that the deceased is neither a parent nor an offspring of the heirs. az-Zajjaj has reportedly
said: According to those who have recited  Ê (makes someone his heir), Ê will be the
object; and according to those who recite Ê (is inherited by), Ê is a subjective, being
a circumstantial clause.

The clause, Êc ccÊ (others), also is a subjective and a circumstantial clause. 
Ê (to harm, to impair). Obviously, it forbids the dying person to harm the heirs through
the debt; he should not indulge in borrowing with intention of harming the heirs and depriving
them of inheritance. Another interpretation: He should not harm their interest by bequeathing
more than one-third of his property.

} ran: Ê ccÊ c   cc Êc  cÊc ÊcÊcc c

Ê  

 means a barrier between two things which prevents their mixing together and keeps
their mutual distinction and differentiation intact, like the limit or boundary of a house or a
garden. The word, as used here, refers to the inheritance laws and the decreed shares. Allah has
shown their utmost importance by describing, in these two verses, the reward of obeying Allah
and His Messenger in this respect, and the abasing everlasting chastisement for him who
disobeys Allah and His Messenger.

Traditions
'Abd ibn Hamid, al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasa'i, Ibn Majah, Ibn Jarir,
Ibnu'l-Mundhir, Ibn Abi Hatim and al-Bayhaqi (in his   have narrated from Jabir ibn
'Abdillah, that he said: "The Messenger of Allah (s.a.w.) and Abu Bakr came walking to visit me
(in my illness) in Banu Salamah. The Prophet found me unconscious; so he called for some
water and made ablution with it; then he sprinkled (it) on me, and I gained consciousness. So I
said: 'What do you order me to do with my property? O Messenger of Allah!' Then (the verse)
came down: Êc
  cc ccÊ 
cÊcc ÊcÊcÊcccÊc

 cc c cÊ

The a thor says: It has been repeatedly mentioned that it is possible for several "reasons of
revelation" (which have been narrated to us) to combine in respect of one verse; nor is there any
difficulty if the verse goes beyond the scope of those specific reasons; also possibly an event
might have coincided with the revelation and the theme of the verse corresponded with that
happening. Therefore, there is no difficulty in the above tradition because of Jabir's report that he
had asked: "What do you order me to do with my property? O Messenger of Allah!", and then
this verse was revealed. We should not worry how Jabir could have asked that question when the
division of inheritance was not his responsibility.

Even more strange is another tradition narrated in the same book through 'Abd ibn Hamid and al-
Hakim from Jabir that he said: "The Messenger of Allah (s.a.w.) used to visit me when I was
sick. So I said: 'How should I divide my property among my children?' But he did not give me
any reply; and then the verse was revealed: Êc
  cc ccÊ 

Ibn Jarir and Ibn Abi Hatim have narrated from as-Suddi that he said: "The People of (the era of)
ignorance did not give inheritance to the girls, nor to weak boys. Only that man inherited his
father who had strength to (participate in) war. Then Abdu 'r-Rahman, brother of the poet
Hassan, died, leaving a wife, named Umm Kuhhah, and five girls. (Other) heirs came and took
away the inheritance. Umm Kuhhah complained to the Prophet about it. Then Allah revealed this
verse: Êc cÊcccÊc c cÊc ÊcÊc Ê  cc Ê (the deceased)
Ê ccc cÊc cc Êc ÊcÊcÊcÊ; then it was revealed about Umm Kuhhah:
cÊc ÊcÊcÊcÊcc Êccc ccÊccÊ cc ccÊccÊ c
ÊcÊc ÊcÊcÊc ÊÊcc Êcc"   

The same two scholars of tradition have narrated from Ibn 'Abbas that he said: "When the verse
of shares [of inheritance] was revealed, in which Allah ordained what He ordained [of the shares]
for male and female child and (for) parents, people (or, some of them) disliked it and said: '(How
is it that) woman is given one-fourth or one-eighth, and daughter gets a half, and a small child is
given (his share), while none of them can fight the people, nor can he gather booty?' They used
that (system) in the (era of) ignorance: They did not give inheritance except to him who could
fight the people; and they gave it to the eldest, then elder [and so on]."   

The a thor says:   (agnacy) was a part of that system of ignorance. They gave the
inheritance to the agnates of father if the deceased had not left a big son capable of fighting. The
Sunnis follow the same system in the excess property which is left after giving the prescribed
shares. Perhaps something may be found about it in their traditions; but the traditions coming
from the Ê (a.s.) totally reject this theory and say that the excess property shall be
returned to those heirs who at other times bear the loss and they are children, consanguine or
agnate brothers and in some cases, the father. As mentioned earlier, the verses in their
connotation agree with this verdict.

al-Hakim and al-Bayhaqi have narrated from Ibn 'Abbas that he said: "The first person to
introduce the system of c  (to reduce all shares proportionately) was 'Umar . The shares
crowded over and began pushing each other aside. So he said: 'By Allah! I do not know what to
do with you. By Allah! I do not understand which of you Allah has given precedence to, and
which of you He has deferred. And I do not find for this property anything better than this: that I
should divide it among you proportionately.'" Then Ibn 'Abbas said: "By Allah! if he had given
precedence to him whom Allah had given precedence, and put behind the one whom Allah had
put behind, there would have been no need for proportionate reduction of shares." He was asked:
"And which of them has been given priority by Allah?" He said: "Every share which Allah has
not brought down from a prescribed share but to (another) prescribed share, then that is which
has been given precedence by Allah; and every share that - when it leaves its (original) position -
does not get except the residue, then it is (the share) which Allah has put behind. Thus the share
that is given precedence is like that of husband, wife and mother; and that which is put behind is
like that of sisters and daughters. Therefore, if there gather together those who have been given
precedence by Allah and those who have been placed behind, the division should begin with
those having precedence, and he shall be given his complete share; then if something remains (of
the property) it shall be for those [who have been placed behind] and if nothing is left they shall
get nothing." Ê

Said ibn Mansur narrated from Ibn 'Abbas that he said: "Do you suppose that He Who knows the
number of the sands of the valley, 'Alij, has prescribed in the property one half, plus one-third
plus one-fourth?"   

'Ata' says: "I said to Ibn 'Abbas: 'People do not follow my word or your word; and when you and
I shall be dead, they will not divide the inheritance according to your verdict.' He replied: 'Then
let them gather, and then we (i.e., both parties) should put our hands on the  (of the Ka'bah),
then we should earnestly pray and put the curse of Allah on the liars. Allah has not ordered that
which they say.'"   

The a thor says: This theme has been narrated from Ibn 'Abbas also through the Shi'i chains, as
is quoted below.

az-Zuhri quotes 'Ubaydullah ibn 'Abdillah ibn 'Utbah as saying: "I was sitting with Ibn 'Abbas
when the talk turned towards description of inheritance-shares. Ibn 'Abbas said: 'Allah, the Great,
be praised! Do you think that He Who knows the number of the sands of (the valley) 'Alij, has
appointed one-half plus one-third in a property? Well, these two halves have finished the whole
property; now where is the slot of the (remaining) one-third?' Zufar ibn Aws al-Basri then asked
him: 'O Abu'l-'Abbas! Who was then the first to reduce these shares?' He said: ' 'Umar ibn al-
Khattab. When several shares gathered near him, pushing each other, he said: "By Allah! I do not
know which of you Allah has given precedence to, and which of you He has deferred. And I do
not find anything more accommodating than this: that I should divide this property among you
proportionately, and let every right-owner get his right." In this way he introduced the
proportionate reduction of shares. By Allah! if he had given precedence to him whom Allah had
given precedence to, and put behind whom Allah had put behind, there would be no need for
proportionate reduction of shares.' Zufar ibn Aws asked him: 'And which of them has He given
precedence to, and which has He kept behind?' He said: 'Every share which Allah has not
brought down from a prescribed share but to another prescribed share, that is which Allah has
given precedence to. And as for that which Allah has kept behind, it is every share that - when it
leaves its (original) place - does not get except the residue, it is (the share) which Allah has put
behind. As for that which has been given precedence, [it is these]: the husband gets a half, but if
a situation arises to bring his share down, he comes to one-fourth, nothing removes him from
there; and the wife receives one-fourth, but when she comes down to one-eighth, nothing
removes her from there; and the mother is allotted one-third, but when she moves from it, she
goes to one-sixth, and nothing removes her from it. These are therefore the shares which Allah
has given precedence to. As for that which He has kept behind, it is the share of the daughters
and sisters - they are entitled to one-half or two-thirds, and when [other] shares remove them
from it, they do not get except what is left, so these are whom Allah has kept behind. When there
gather together those whom Allah has given preference and those whom He has kept behind, it
(i.e., the division) will begin with those whom Allah has given precedence, and he shall be given
his full share; then if something remains, it will be for him who has been kept behind; and if
nothing is left, he shall get nothing. "Then Zufar said to him: 'Then what prevented you from
offering this opinion to 'Umar?' He said: 'His dread.'"  

The a thor says: 'Ali (a.s.) had rejected the theory of proportionate reduction of share, long
before Ibn 'Abbas did so. And it is the ÊÊ of the Imams of Ê (a.s.) as is described
below:

al-Baqir (a.s.) said, c , in Ê Ê

"The Leader of the faithful (a.s.) used to say: 'Most
surely, He Who knows the number of the sands of 'Alij, (also) knows that the shares should not
be deviated (i.e., reduced) from six; had you looked at its (proper) direction, it would not be
more than six.'"   

The a thor says: It is written in   ÊÊ

" 'Alij is a place in a valley with sands." The Imam's
words, "the shares should not be deviated from six", means that no share could deviate in a way
to change the six prescribed portions to some other portion. The six shares, explicitly mentioned
in the Qur'an are as follows: a half, one-third, two-thirds, one-fourth, one-sixth and one-eighth.

as-Sadiq (a.s.) said: "The Leader of the faithful (a.s.) said: 'All praise is due to Allah; there is
none to let precede what He has set behind, and none to set behind what He has let precede.'
Then he struck his one hand with the other and again said: 'O nation (that is) bewildered after its
Prophet! If you had let that precede which Allah had given precedence to, and kept behind that
which Allah had set behind; and had put authority and inheritance where Allah had put it, no
friend of Allah would have remained in poverty, and no share from Allah's ordained shares
would have decreased, nor two people would have differed in Allah's commandment; and the
Ê has not disputed about any command of Allah but that All has its knowledge from the
Book of Allah. So (now) taste evil consequences of your affair and of your inordinateness in that
which your hands have sent before; and Allah is not unjust to the servants; and they who act
unjustly shall soon know to what final place of turning they shall turn back.'"   

The a thor says: A further explanation of how some heirs' shares are decreased is given below:

The shares, according to the Qur'an, are six: a half, two-thirds, one-third, one-sixth, one-fourth
and one-eighth. Sometimes these shares gather together in a way it creates problem. For instance,
in the first class of heirs, there may exist a daughter, father, mother and husband. Their
respective shares are a half, two-sixths and one-fourth - the total [1.1/12] exceeds the original
property [which is 'one']. Likewise, if there are two daughters, both parents and husband, their
shares, two-thirds, two-sixths, and one-fourth [total = 1 1/4] exceed the original. In the same
way, in the second class of heirs, there may exist together a sister, a paternal and a maternal
grandfather, and a wife; and their shares, a half, one-third, one-sixth and one-fourth [total = 1
1/4] would exceed the original. Or, if there are two sisters, two grand-fathers and a husband, their
shares - two-thirds, one-third, one-sixth and a half [total = 1.2/3] -would far exceed the original.

If we reduce all the shares proportionately, it would be   On the other hand, if we leave the
shares of parents, husband, wife and uterine relatives (i.e., one-third, one-sixth, a half, one-fourth
and one-eighth) intact - because Allah has explicitly prescribed them and has not left them
unexplained in any eventuality - then the deficiency will always fall on the shares of one or more
daughters, and one or more consanguine or agnate sisters, and on the shares of male and female
children - when there is one or more, for the reason explained earlier.

As for "returning" to the latter group the property left after distribution of prescribed shares, the
reader should consult books of Ê Ê and jurisprudence.

al-Hakim and al-Bayhaqi (in his   have narrated about Zayd ibn Thabit that he used to
partially exclude mother [i.e., reduced her share from one-third to one-sixth] if the deceased had
left two brothers. People said to him: "O Abu Sa'id! surely Allah says: c cÊcÊ cÊ 
[and plural in Arabic indicates at least three], and you are partially excluding her by [only] two
brothers?" He said: "Verily the Arabs call two brothers  Ê Ê (brothers [in plural])." 
Ê

The a thor says: The same theme is narrated from the Imams of Ê (a.s.); although it is
generally said that  Ê Ê is plural of Ê (brother) and plural is not used for less than
three.

as-Sadiq (a.s.) said: "The mother is not partially excluded from one-third except by (presence of)
two consanguine of agnate brothers or four consanguine or agnate sisters."  
The a thor says: There are many traditions of the same theme. As for uterine brothers, they are
connected to the deceased through the mother who by her presence debars them from
inheritance. It is narrated in the traditions of both the Shi'is and the Sunnis that the brothers
partially exclude the mother, but they themselves do not get any share in inheritance because of
the presence of the parents who have precedence over them in class. Thus the law, that the
brothers partially exclude the mother while they themselves do not inherit anything, has been
laid down keeping in view the position of the father - because the excess portion shall be
returned to him. That is why the uterine brothers do not partially exclude the mother, because
they are not the father's dependants.

The Leader of the faithful (a.s.) said regarding the clause,  (the payment of) c cÊc
cÊcÊcc
"Surely you recite in this verse the bequest before the debt, but the
Messenger of Allah (s.a.w.) has decreed (to pay) the debt before the bequest." 


The a thor says: This tradition has also been narrated by as-Suyuti in Ê from
several traditionalists and exegetes.

as-Sadiq (a.s.) explained Ê in these terms: "Other than parent and child."  

The same Imam (a.s.) says about the clause: c ccccc c c

ccc
Ê cc Êc
 cc
 , that Allah has meant by it specifically the uterine
brothers and sisters,   

The a thor says: There are numerous traditions of this theme and the Sunnis too have narrated
them. The number of such traditions reaches near to    These traditions also say that the
law regarding consanguine and agnate Ê is mentioned in the last verse of the chapter
which says: Êc cccc ccÊc c
cÊc  ccc c c
Êc
 c ÊcÊ c Êc
 cc
  [4:176].

It is a further proof of this explanation that the shares allotted to those relatives in that last verse
exceeds the shares mentioned in this verse by double or even more. We know from the context
and the above-mentioned verses that Allah has made a male's share generally equal to that of two
females - as far as possible. Relatives other than parents and children are connected with the
deceased either through father and mother both, or through father or through mother alone.
Naturally, the difference maintained between father and mother will be carried over to those
relatives too, because they are connected through them. In other words, the consanguine or
agnate relatives will get a larger share than the uterine relatives. It leads us to the above-
mentioned conclusion that the verse giving smaller shares speaks about the uterine relatives and
that prescribing larger shares about the consanguine or agnate relatives.
Muhammad ibn Sinan has narrated that Abu'l-Hasan ar-Rida (a.s.) wrote in reply to his
questions, c 
"The reason why women are given half of men's share in inheritance: It is
because when a woman marries she receives (the dowry) and it is the man who pays; that is why
men have been given more. Another reason why male is given twice of what female gets: It is
because female is a dependant of male if she is in need; the male is obliged to maintain her and
he is responsible for her sustenance; the woman is not liable to maintain the man nor is she held
responsible to give his sustenance if he is in need; that is why men have been given more; and
that is the word of Allah: ccÊc   cc c ccÊc Êc Ê ÊcÊc
Ê cc ccÊcccÊcÊ cc cc ÊcÊc
cccÊ c

c
 Ê

al-Ahwal said: "Ibn Abi'l-'Awja' said: 'Why is it that a poor weak woman takes one share and
men take two shares?'

Some of our companions mentioned this to Abu 'Abdillah (a.s.) and he said: 'Verily, there is no

Ê on woman, nor maintenance nor blood-money, (all) this is on men, that is why woman was
allotted one share and man two shares.'" ( )

The a thor says: There are very many traditions of this import, and we have shown that the
Qur'an too shows the same thing.

Chapter 4 - An-Nisa (The Women), Verses 15-

16
δ
˶ ˸ϣ΄˴ϓ˴ ˸΍ϭ˵ΪϬ˶ η˴ ϥ˶Έϓ˴ ˸ϢϜ˵ Ϩ˷ϣ˶ Δ˱ ό˴ Α˴ ˸έ΃˴ Ϧ
˴˷ Ϭ˶ ˸ϴϠ˴ϋ
˴ ˸΍ϭ˵ΪϬ˶ ˸θΘ˴ ˸γΎ˴ϓ ˸ϢϜ˵ ΋˶ Ύ˴δϧ˶˷ Ϧ˶ϣ Δ˴ θ
˴Σ˶ Ύ˴ϔ˸ϟ΍ Ϧ
˴ ϴ˶Η˸΄ϳ˴ ϲ˶Ηϼ˷ϟ˴΍˴ϭϳ˴ ˸ϭ΃˴ Ε
˵ ˸ϮϤ˴ ˸ϟ΍ Ϧ
˴˷ ϫ˵ Ύ˷ϓ˴ Ϯ˴ Θ˴ ϳ˴ ϰ
˴ Θ˴˷Σ
˴ Ε
˶ Ϯ˵ϴΒ˵ ˸ϟ΍ ϲ˶ϓ Ϧ
˴˷ ϫ˵ Ϯ˵Ϝ Ϟ
˴ ό˴ ˸Π
ϼ
˱ ϴ˶Βγ ˴ Ϧ ˴˷ Ϭ˵ ϟ˴ Ϫ˵ Ϡ˴˷ϟ΍{15} Α˱ ΍˷Ϯ˴ Η˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ Ύ˴ϤϬ˵ ˸Ϩϋ
˴ ˸΍Ϯ˵οή˶ ˸ϋ΄˴ϓ˴ Ύ˴ΤϠ˴˸λ΃˴ϭ˴ Ύ˴ΑΎ˴Η ϥ˶Έϓ˴ Ύ˴Ϥϫ˵ ϭ˵Ϋ΂˴ϓ ˸ϢϜ˵ Ϩ˶ϣ Ύ˴Ϭϧ˶ Ύ˴ϴΗ˶ ˸΄ϳ˴ ϥ˴ ΍˴άϠ˴˷ϟ΍˴ϭ Ύ˱Ϥϴ˶Σέ˴˷ Ύ{16}
{15} And as for those who are guilty of indecency from among your women, call to witness
against them four (witnesses) from among you; then if they bear witness confine them to the
houses until death takes them away or Allah makes some way for them. {16} And as for the two
who are guilty of it from among you, afflict them both; then if they repent and amend, turn aside
from them; surely Allah is Oft-returning (to mercy), the Merciful.

Commentary
} ran: c ccÊ c Êcc c.. cc

Ê and c Ê (translated here as being guilty) actually means "doing it". Ê ÊÊ is
derived from Ê Ê (indecency); thus Ê ÊÊ means indecent behavior; it is generally used
in the meaning of fornication; it has also been used in the Qur'an for sodomy or for sodomy and
lesbianism both, as Allah quotes Lut (a.s.) as saying:  c ccc ccc c
Ê ÊcccÊc  cÊ cccc (29:28).

Apparently this word refers here to fornication, as explained by all the exegetes. They have
narrated that when the verse of flogging was revealed, the Prophet said that the flogging is the
way Allah has opened for them when they are guilty of fornication. It is also supported by the
style of the verse which clearly shows that this order was to be abrogated soon, as Allah says: c
Êc c c ccÊ; and nobody has said that the penalty of lesbianism was
abrogated by any succeeding order, nor that this penalty [of flogging] was meted out to anyone
guilty of lesbianism; [all this together shows that this verse is not concerned with sodomy or
lesbianism]. The phrase, "four (witnesses) from among you", indicates that the witnesses should
be males [because the pronoun used for 'you' is of masculine gender].

} ran: Êc cÊcc  c cÊc c ccÊ

The confinement, that, is, perpetual imprisonment, depends on the evidence, not on actual guilt
without the required evidence although it might be known; it is one of the mercies of Allah on
the Ê showing His magnanimity and forbearance.

The punishment is perpetual confinement; it is clearly indicated by the prescribed limit, "until
death takes them away". But Allah has not used the word, imprisonment or internment; instead
He has said  Ê which literally means, then restrain them; the use of this mild word is
another clear indication of His indulgence and tolerance.

The clause, "until death takes them away or Allah makes some way for them", means: or Allah
opens a way for them to be free from perpetual confinement. The alternative indicates probable
abrogation of the order; and it happened when the rule of flogging replaced this order. Everyone
knows that the penalty given to fornicating women - since the later period of the Prophet and in
practice among the Muslims after him - is the flogging, not confinement to the houses. The
verse, supposing that it contains the rule about the fornicating women, has been abrogated by the
verse of flogging; and the way mentioned in this verse undoubtedly refers to flogging.

} ran: c ccÊc c Êcc cc cccc cÊcÊ

The two verses are inter-related, and certainly the pronoun 'it' refers to 'indecency'. It supports
the view that both verses deal with punishment of fornication. The second verse
therefore completes the order given in the first one; the first one had explained the law only to
the extent it affected the women, while the second one describes the rule as it affects both parties
- and it is the, 'affliction'. So the two verses together explain the rule of fornicating man and
fornicating woman both that both should be afflicted and the confinement of women to the
houses.

But this explanation does not agree with the following clause: Êc cÊc
ccc
c ccÊ; obviously it does not fit in with the order of confining the women for the
life.
Therefore, it is necessary to say that turning aside from them refers to discontinuation of their
punishment while the confinement continues as before. That is why sometimes it is, said -
following some traditions which shall be quoted later - that the first verse speaks about those
women who are not virgin while the second one gives the order about the virgins;, accordingly
the virgins who commit fornication should be punished by confining them to the houses until
they repent and amend their behavior, and then they may be released from the confinement. But,
this explanation leaves two problems unsolved:

Žirst: Why should the first, verse be reserved for non-virgins and the second one to virgins when
there is nothing in the wordings to support this differentiation?

íecond: Why does the first verse speak about the fornicating women only, while the second one
talks about both parties; "And as for the two who are guilty of it from among you,..."?

It has been said that according to the exegete, Abu Muslim, the first verse ordains the law about
lesbianism, and the second one about sodomy, and that both verses are un-abrogated.

But that view too is obviously wrong. As for the first verse, the explanation given by us earlier
(for the words,  ccÊ c Êcc cc cccc cc.), proves un-
tenability of Abu Muslim's interpretation. As for his explanation of the second verse, it is
rejected by the well-established Ê that the penalty of sodomy is death. The correct Ê Ê of
the Prophet says: "Whoever among you commits the sin of the
people of Lut, kill (both) the doer and (the man) done to." This law is either from the beginning
(which has not been abrogated); or is a subsequent law which has abrogated the verse; in any
case, it refutes Abu Muslim's views.

Looking at the apparent meaning of the two verses (which come to the mind at once), and at the
associations found with them; and keeping in view the difficulties arising but of the given
explanations, we may; interpret the verses as follows  and Allah knows better:

The verse lays, down the law concerning adultery by married women. Also, the fact that; the
verse mentions only women, and not men, indicates this meaning; the word, 'women', is
commonly used for 'wives' and especially when it appears as first construct of a genitive case
where the second construct is 'men', as is the position in this verse: "you [i.e., you men's]
women"; also Allah says: c c cÊ c   c ccc  (4:4)ccc cc
ÊccÊcc  (4:23)

Accordingly the first and temporary order; was to confine them to the houses then stoning was
ordained for them. al-Jubba'i has used this example to prove that the book maybe abrogated by
the Ê; but it is not so. Abrogation repeals an order which was apparently meant to continue
for ever; while this order of confinement contains a clause that points to its temporariness; and it
is the words: cÊc c c ccÊ Thesewords clearly show that there was another
order that would be promulgated later. Even if it were called 'abrogation' there would be no
trouble; because it would not contain those difficulties which were inherent in abrogating the
Book with the, Êc theQur'an itself indicates here that this Order was to be repealed after
sometime; and the Prophet is the one who explains the meaning of the honored Qur'an.

The second verse promulgates the rule about fornication (other than adultery), that the parties
should be afflicted; that punishment includes confinement, hitting them with shoes, admonishing
and shaming them by harsh words or other such ways of hurting them. Accordingly this verse
stands abrogated by the verse of flogging in the chapter of 'The Light'. As for a tradition that this
verse speaks about virgin girls who commit fornication, it is a Ê Ê , apart from being
 Ê, and therefore weak. And Allah knows better. (However, this interpretation is not
free from weakness, because prior indication that a certain rule would be abrogated later, does
not water down the abrogation.)

} ran: Êc cÊc
cccc ccÊ

Repentance is qualified by amendment; it is to establish the reality of repentance, to make it clear

that repentance is not mere utterance of some words or just to be carried away by some pangs of
conscience; [it requires definite improvement of behavior and character].

Traditions
It is narrated in   of al-'Ayyashi from as-Sadiq (a.s.) that he said about the word of Allah:
c ccÊ c Êcc cc cccc c, that it was abrogated
and that the 'way' [referred to here] was the laid down penal code.  

al-Baqir (a.s.) was asked about this verse and he said: "It is abrogated." He was asked: "How was
it?" He said: "When a woman committed indecency [i.e., fornication], and four witnesses stood
(to give evidence) against her, she was confined to a house; no one spoke to or talked with her,
nor anyone sat with her; she was provided her food and drink - [this was to continue] until she
died or Allah made some way for her." Then he said: "Making way (for her) is the flogging and
stoning." It was said:" (And what is the meaning of the words of Allah:) c ccÊc c Êc
c cc  ?" He said: "It means, when a virgin is guilty of the indecency which was done
by this non-virgin." [He was asked the import of the words:]  cÊcÊ He said: "She will
be confined."   

The a thor says: The story that the rule in the early days of Islam was to confine them into the
houses until death, has been narrated by the Sunnis through many chains of narrators, from Ibn
'Abbas', Qatadah, Mujahid and others. It has, been narrated from as-Suddi that confinement into
the houses was the rule for non-virgins and the affliction mentioned in the second verse was the
order for unmarried girls and boys.

But you have seen what is to be said in this context.

Chapter 4 - An-Nisa (The Women), Verses 17-
18
Ϯ˵Θϳ˴ Ϛ ˴ Ό˶ ϟ˴ϭ˵΄ϓ˴ ΐ
˳ ϳ˶ήϗ˴ Ϧ˶ϣ ϥ ˴ Ϯ˵ΑϮ˵Θϳ˴ Ϣ˴˷ Λ˵ Δ˳ ϟ˴Ύ˴ϬΠ
˴ Α˶ ˯˴ Ϯ˷δ
˵ ϟ΍ ϥ˴ Ϯ˵ϠϤ˴ ˸όϳ˴ Ϧ
˴ ϳ˶άϠ˴˷ϟ˶ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ ˴ Δ˵ Α˴ ˸ϮΘ˴˷ϟ΍ Ύ˴Ϥϧ˴˷·˶ Ύ˱Ϥϴ˶ϜΣ
˴ Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ˴ϥΎ˴ϛϭ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ Ϫ˵ Ϡ˴˷ϟ΍ Ώ
˵ {17}
Ϡ˴˷ϟ˶ Δ˵ Α˴ ˸ϮΘ˴˷ϟ΍ Ζ
˶ δ ˴ ˸ϴϟ˴ϭ˴ ϥ
˴ Ϯ˵ΗϮ˵Ϥϳ˴ Ϧ
˴ ϳ˶άϟ˴˷΍ ϻ
˴ ϭ˴ ϥ ˴ ϵ΍ Ζ ˵ ˸ΒΗ˵ ϲ˷ϧ˶ ·˶ ϝ
˴ Ύ˴ϗ Ε
˵ ˸ϮϤ˴ ˸ϟ΍ Ϣ˵ ϫ˵ Ϊ˴ Σ ˴ ΃˴ ή˴ π
˴ Σ ˴ ΍˴Ϋ·˶ ϰ˷Θ˴ Σ ˴ Ε ˶ Ύ˴Όϴ˶˷δ
˴˷ ϟ΍ ϥ
˴ Ϯ˵ϠϤ˴ ˸όϳ˴ Ϧ
˴ ϳ˶ά Ύ˴ϧ˸ΪΘ˴ ˸ϋ΃˴ Ϛ˴ Ό˶ ϟ˴˸ϭ΃˵ ˲έΎ˷ϔ˴ ϛ˵ ˸Ϣϫ˵ ϭ˴
Ύ˱Ϥϴ˶ϟ΃˴ Ύ˱Α΍˴άϋ ˴ ˸ϢϬ˵ ϟ˴{18}
{17} Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon,
so these it is to whom Allah turns (mercifully), and Allah is All-knowing, Wise. {18} And
repentance is not for those who go on doing evil deeds, until when death comes to one of them,
he says: "Surely, now I repent"; nor (for) those who die while they are unbelievers. These are
they for whom We have prepared a painful chastisement.

Commentary
These two verses are not without a certain connection with the preceding two which had ended
on the theme of repentance, possibly all four might have been revealed together. Nevertheless,
these two independently throw light on a theme which is among the most sublime Islamic
realities and highest Qur'anic teachings, and that is the reality of repentance and its significance
as well as the rules governing it.

} ran: 
c ÊcÊc cccÊ c Êcc c c cÊc (to Allah)



 Ê means to return. It signifies returning of a servant to Allah with remorse for his
misdeeds and a firm intention to leave the way that was distancing him from the path of
servitude. When ascribed to Allah, it means that Allah returns towards His servant with mercy,
(first) forgiving his sin. We have repeatedly said that, according to the Qur'an, a servant's single
repentance is flanked by two turnings from Allah. The fact is that repentance is a good deed, a
virtuous act which requires strength and will-power; and all virtues emanate from Allah, and all
power and strength belongs to Him. It is Allah who manages the affairs in a way that the servant
becomes able to repent, gets strength to cut himself off from the factors which were taking him
away from Allah, and thus he returns to his Lord. After being helped in this way to repent from
his sins and to return to Allah, he again needs a second 'returning' by Allah in order that he could
be cleansed from those impurities, purified from those pollutions, so that he may reach and be
settled near his Lord - this second returning again shows divine mercy and compassion as well as
His forgiveness and pardon.

These two divine returnings are the two 'repentances' which surround a servant's repentance and
returning. Allah says: ÊccccÊ (mercifully) ÊcÊc Êc (to Him)...
(9:118). This refers to the first returning. Again He says: Ê c c cc Êcc (mercifully)...
(2:160); and this is the second returning; between these two divine returnings comes the servant's
returning, his repentance.
The starting clause, "Repentance with Allah is only for those..." literally means: Repentance on
( Allah is only for (  those ... (on) and  (for) denote harm and benefit, respectively; as
we say: 'Adversities came on 'Amr (c to the benefit of ( c Zayd. Or as we say: The
race was for ( ) X on  Y, that is, X won the race against Y. It is because  (on) implies
height and domination; and  (for) denotes possession and right. Consequently, in the matters
involving two parties (like war, fighting and dispute, in
which one party gets some benefits and the other is harmed, one overpowers and the other is
overpowered), the victor acquires some rights over the vanquished, and the latter is prevailed
upon, ruled over. The same is the case in similar situations. Look, for example, at the effect,
between an influencing factor and the influenced, or at the link a promise creates between the
giver of promise and the one to whom it was given, and so on. It is now clear that the two
prepositions  and   have acquired the connotations, of harm and benefit, respectively,
because of contexts in which they are frequently used not because it is their original meaning.

Now, let us see, how repentance succeeds; why it benefits the servants of Allah. It is because of a
promise which Allah has given to the servants in this way He Himself has made it obligatory for
Himself to accept their repentance. He has said in this verse: "Repentance with (on) Allah is only
for those who do evil in ignorance". In this way it becomes obligatory for Allah to accept His
servant's repentance. It. does not mean that anyone else can obligate Allah to do something, or
can prescribe a duty for Him it makes no difference whether you call that one the reason, the
nature of the affair, the reality or the truth; or give it any other name. Allah is Greater and Holier
than such ascriptions. Rather this matter is based on the fact that Allah has promised His servants
that He would accept the repentance of those, who would repent; and He does not break His
promise. This is the implication of the statement that it is obligatory for Allah to accept arid grant
the repentance in relevant situations. And it is the connotation of every declaration where we say
that a certain action is  
 (obligatory) for Allah.

Obviously, the verse is focused not on a servant's repentance, but on Allah's returning with
mercy towards that servant, although in this process it inevitably throws light on matters related
to the servant's repentance. Allah's returning (with all its conditions) cannot remain separate from
the servant's repentance (with all its conditions fulfilled). This topic, that the verse is meant to
describe Allah's returning, does not require further explanation.

Secondly, it covers all types of repentance, whether the servant repents from polytheism and
disbelief and returns to the true faith, or from sin and disobedience and returns to obedience (if
he is already a believer). The Qur'an calls both aspects as repentance. Allah says: Ê c Êc
cÊcÊccÊ cc ccÊc
 ccÊ c cc 
c c c
Êc ccÊ  c ccc cÊcc  ccÊ c Êc
 (to Thee) c cÊc  (40:7). Here, the words, 'those who turn (to Thee)', mean,
those who believe, because previously it has. been said: c c  ccÊ c Êc
  Thusbelief has been called;  Ê (repentance), In' another :verse, Allah says
(referring to: some believers): ÊccccÊ (mercifully) cÊcÊc Êc (to Him)
(9:118)

The generality found in the next verse c
c cccÊ , proves that repentance,
as envisaged in these verses, covers repentance from polytheism and disbelief as well as from sin
and disobedience because the verse comments on situations of disbelievers and believers both.
Accordingly, the clause "those who do evil in ignorance", encompasses both the believers and
the disbelievers; a disbeliever is included, like a disobeying believer among "those who do evil
in ignorance". How? It is because disbelief is an action of heart and 'doing evil' covers deeds of
heart too like those of other organs; or because disbelief always brings evil actions in its wake.
Therefore, "those who do evil in ignorance", refers to a disbeliever, as well as to a disobeying
believer - provided they are not willfully obstinate in their disbelief for sin.

As for the words, ''in ignorance", obviously ignorance,
c , is opposite of knowledge. People
are conscious of the fact that they do all their deeds with knowledge and will; and that the will
emanates from a certain love or longing. It makes no difference whether that action is likeable in
the eyes of the society's sages or not; but it is believed that a man of discriminating intelligence
will not commit an evil censured by the sages. Based on this assumption they believe that anyone
who, being overcome by psychological bent, or motives of desire or anger, commits any
blameworthy evil deed, does so only because he becomes oblivious of knowledge, and
consequently loses his sagacity which distinguishes between good and bad, between
praiseworthy and blameworthy: in this manner, he is overpowered by desire and commits evil.
That is why they call it ignorance, although in reality it could not be done without a degree of
knowledge and will. But as his knowledge of the indecency and evil of that action did not
prevent him from falling into that trap, that knowledge was discounted as non-knowledge, and he
was called 'ignorant'. That is why they call a young inexperienced person 'ignorant' as his actions
are governed by desire, and raw sentiments and emotions dominate his life. Also it is for the
same reason that they do not call an unrepentant sinner (who feels no remorse for his sins and
does not turn away from desires and sentimentalities) 'ignorant'; his condition is rather called
obstinacy and willfulness, etc.

It is now clear that ignorance in this context means doing an evil deed under the influence of
desire or anger - without being obstinate in face of truth. It is an intrinsic nature of such deeds
(done in ignorance) that when the storm subsides and the inflamed desire or anger is
extinguished - be it because of doing that evil, or because of some hindrance, or because of
passage of time, or weakening of powers, or through ill health - the man returns to the
knowledge and that ignorance goes away; then he feels remorse for what he had done.

But this process does not take place in the evil which is done because of obstinacy and
willfulness, etc. Such evil is not done because of some agitation of a power or inflammation of
desire or sentiments; its root cause is what they call malevolence of nature, wickedness of heart.
There is no hope that one day it will go away after the inflamed passion has subsided. It would
rather continue throughout the life without his feeling any remorse in near future - except that
Allah wills it.

Of course, it happens sometimes that an obstinate stubborn person turns away from his obstinacy
and stubbornness; and instead of confronting the truth he now submits to it and enters into the
fold of servitude. This change proves that even his obstinacy was based on ignorance. And why
not? In actuality every disobedience emanates from man's ignorance. From this point of view, no
one could be called an obstinate and stubborn sinner except the one who never turns away from
his evil deeds to the last moment of his life and health.

The above discourse shows the significance of the divine words, "then turn (to Allah) soon". The
man who does evil because of ignorance, would not remain busily engaged in his misdeed,
addicted to it all his life; he would not do as obstinate stubborn ones do who never show any sign
of returning to piety and submission. He would rather turn away from that misdeed and return to
Allah soon. The adverb, 'soon', refers to nearness of time; and it means, 'before death comes to
him and before the signs of the other world appear before his eyes'.

Of course, every obstinate and stubborn person becomes contrite when he is faced with
unpleasant consequences and chastisement of his evil deeds; he then disavows his deeds, shows
repulsion towards them. But actually he is not repentant in his heart; his remorse does not
emanate from any reform of character. It is merely a device, his wicked soul has adopted for
saving himself from the consequences of his evil activities. Proof? As soon as that particular
punishment is averted, he returns to the same evil-doing. Allah says: c cÊc c cc
Êc c ccccÊc Ê ÊcÊcc cc c cÊcc
(6:28).

Why do we say that the word, 'soon', here means: before the signs of death appear before him? It
is because Allah says in the second verse: c
c cccÊ c Êccc c c
 c c ÊcÊc ccccÊcÊc 
cc cc


Accordingly, the clause, "then turn (to Allah) soon", is an adverse indirect allusion to those who
go on postponing repentance until its chances are lost forever.

The above discourse shows that the two clauses, "in ignorance" and "then turn (to Allah) soon",
are exclusive conditions. The former means that the servant does not do evil in arrogance and
obstinacy; the latter, that he does not delay his repentance until the death-time - showing his
indifference, negligence and procrastination. Repentance, after all, is man's returning to Allah
with firm intention of serving Him. Allah's turning then means that He accepts that servant's
return to Him. But service and worship of Allah has no meaning if there is no time left in this
world; because it is this worldly life which is the arena of the free choice and the place of
obedience and disobedience. When the signs of death appear, the free will and choice - the basis
of obedience and disobedience - ceases to exist, Allah; says; cÊcc Êc ccÊc  c
cc c Êcc  c Êc Êcc
 cc c Ê Êc cc cccc
cÊÊc  c Ê (6:158); c ÊcÊc  c c
 ÊcÊc  
cc
c c c
Êccc cc Êc c cc  c Êc c cÊ c c  cc cc

 cÊc ÊcÊcÊc c c
 Ê; (this is) Êc c Ê ÊcÊ c c c
cÊcc c  ccÊcÊc  cc  (40:84-85)

In short, the verse says that Allah accepts the repentance of a disobedient and sinner servant,
provided the sin was not committed in, haughtiness showing arrogance towards Allah (because it
would then kill the spirit of repentance, and submission, to Allah) and provided the man does
not; display indifference and tardiness in repentance, neglecting it until death, arrives; and the
chance is lost for ever.
Also, it is possible to treat the clause, "in ignorance" as an explanatory description; The meaning
then, would be; as follows: '...those who do evil and evil is always done in ignorance, as with it
man puts himself in danger of painful chastisement', or, '...evil is always done in ignorance,
because the evil-doer does not know the reality of disobedience nor the resulting dangers'.

If we adopt this explanation, then the clause "then turn (to Allah) soon", would signify their
repenting before appearance, of signs of death; it would not be an, allusion, to tardiness in
repentance Why? Because, according to; this explanation those who commit evil deeds because
of arrogance, and; because they do not submit to their Lord would be excluded, not by the words,
"in ignorance" but by the clause, "then turn (to Allah) soon"; and in that case, this latter clause
cannot be an allusion to indifference and negligence. Ponder on it.

But probably the first explanation is more in conformity with the apparent meanings of the verse.

Someone has reportedly said: The words, "then turn (to Allah) soon", signify that repentance
should occur nearer to the time of disobedience, that is, immediately after committing a sin or
soon enough to be thought as connected to it. One should not neglect it until the time of death.

eply: This explanation is wrong, because it undermines the second verse's meaning.' The two
verses aim at giving the basic comprehensive principle concerning Allah's turning, that is, how
and when Allah accepts a servant's repentance. It may clearly be understood from the particle of
exclusion and restriction in the first verse, "Repentance with Allah is only for those...". The
second verse describes the situations when repentance is not accepted; and it mentions Only two
situations:

i) Repentance of that sinner who goes on neglecting and delaying it until the death arrives;

ii) Repentance of an unbeliever who dies in his disbelief.

Now, if only that repentance were acceptable which would follow the sin without delay - that
which could be thought connected to the sin - then it would give us a third situation where
repentance was unacceptable. But the verse mentions only two.

}
AN: cÊ c c cc ÊcÊc (mercifully); cÊc c c

:

The demonstrative pronoun   (translated here as 'these') actually means, 'those', and points
to distant objects. Its use might be a symbolic expression of the honor and dignity which Allah
wants to bestow on them. The same is the implication of the singular, 'evil', as it indicates an
indulgence in reckoning of their sins. Compare it with the plural in the next verse: c

c cccÊ c Êccc c c 

The verse ends on the clause: "and Allah is All-knowing, Wise"; it does not say, Allah is
Forgiving, Merciful. The two divine attributes show why Allah has opened the door of
repentance. It is because He knows His servants' condition, and the effects of their weaknesses
and ignorance; and because He, in His wisdom, found it necessary to open some ways to
strengthen the system and put the things in good shape. Also, the attributes remind the repenting
servant that Allah is not deceived by appearance, He examines the hearts; deceit and cunning
cannot deceive Him; therefore, one who repents must repent in a proper and sincere way, so that
Allah should answer him with mercy and forgiveness.

}
AN: c
c cccÊ c Êccc c c cc cc


Note that the words ÊcÊ, have not been repeated here although the connotation is the
same. This omission gives a clear hint that they have been cut off from the especial divine mercy
and care Also the use of plural, evil deeds shows that all their misdeeds will be counted and
recorded for the final reckoning, as we have mentioned earlier...The clause, "who go on doing
evil deeds" as qualified by the following clause, that is, "until when death comes to one of them"
indicates, continuation of action. It is either because carelessness in repentance, postponing it day
after day, is in itself a continuously repeated sin; or because it is as though he was going on
committing sins incessantly; or because indifference towards repentance generally makes one
commit the same or similar sins again and again.

The verse says: ''until when death comes to one of them instead of saying, until when death
comes to them. It points to the disdain and indifference with which they treat this matter. Its
connotation: Repentance, in their eyes, is such an un-important matter, such an easy thing, that
they go on doing what they desire, going: the way they wish, without any care. Then, when death
comes to one of them he says: 'Surely now I repent And he thinks that merely by uttering these
words, or by just thinking of them in the last moment of his life the consequences of sins, the
perils of disobeying divine commands will be averted.

This explanation makes it clearer why the words,'I repent', have been qualified by 'now'. It shows
that the speaker is only repenting - in words or thought - because death has overtaken him and
now he sees the, next world's overwhelming power before his eyes. In effect it means: I repent as
I have now seen the inescapable death and inescapable recompense. Allah describes a similar
plea to be made by the guilty ones on the Day of Resurrection: cccc c ÊcÊc
 c ÊcÊc cÊ cÊ ccÊ c 
c c c cÊc cc cÊc
ÊcÊc c cc cÊc ccc  (now) cc  (32:12).

So, that is a repentance that is not acceptable at all: because it is his losing hope of worldly life
and the fright of the newly seen horizon that have forced him to feel remorse for his misdeeds
and to resolve to return to his Lord. But where is there any chance of 'returning, when there is no
worldly life left, and no practical choice available?

}
AN
c (for) Ê c Êc c Ê cÊcc 

This is the other case where repentance is not accepted: It concerns a man who continues in his
disbelief and dies in disbelief.. Allah does not accept his returning, because on that day his
repentance, i.e., his belief, will not benefit him at all. The Qur'an repeatedly says that there is no
deliverance after death if one dies in disbelief, and that they will not get any reply even if they
asked and prayed. Allah says: 
cÊ c Êc
ccccc   (the truth)
Ê c c cc Êcc (mercifully); cccÊc   (tomercycÊc cc
Ê c Ê   cc c Ê cÊcc   cÊ c c cc Êc cÊc c
c
ÊccÊc cccc  c c cÊ cÊ  c Êccc Êcc
ÊcÊcc c
 (2:160-62). Also He says: cÊ c Êc  cc c Ê c
Êcc  cÊcÊc cccc Êccc
ccccÊcÊÊcÊc
Êccc cÊ c c Êc cÊ c c c Êc ÊcÊcc
 cÊ  ccÊc
ÊcÊccÊ
 (3:91) As explained in the third volume under this verse, the negation of
the helpers means that they shall have no intercessors.

The qualifying phrase, " while the are unbelievers"; indicates that there is a possibility of 'return'
for a disobedient believer if he dies in disobedience - but without arrogance or negligence. Of
course, death will make the idea of the servant's repentance (his return to the fold of servitude by
his own choice) irrelevant, as described above. But Allah's return to the servant with forgiveness
and mercy may still happen because of the intercessors' intercession. This in itself is a proof that
the two verses primarily aim at describing Allah's return to His servant; if they throw some light
on the servants' repentance, on their return to Allah, it is only incidentally and in passing.

}
AN: Ê ccÊcc Êc

cÊc

cc
 cÊ  

Again the demonstrative pronoun for distant objects has been used. (The pronoun translated as
'these' literally means, 'those'.) This word, in this context, points to their distance from the
courtyard of proximity and honor.  (to prepare; to promise).

Traditions
The Messenger of Allah (s.a.w.) said, c , in his last sermon: "Whoever repents one year
before his death, Allah will turn (mercifully) to him." Then he said: "Surely, a year is too long;
whoever repents one month before his death, Allah will turn (mercifully) to him." Then he said:
"Surely a month is too long; whoever repents one day before his death, Allah will turn
(mercifully) to him." Then he said: "Surely a day is too long; whoever repents one hour before
his death, Allah will turn (mercifully) to him. Then he said: "Surely an hour is too long; whoever
repents while his soul has reached here" - and he pointed with his hand to his throat - "Allah will
turn (mercifully) to him." ccÊÊ Ê

as-Sadiq (a.s.) said when he was asked about the word of Allah, c
c cccÊ c
Êccc c c c c ÊcÊc ccccÊcÊc 
cc cc


"That is, when he looks at the affairs of the next world."

The author says: al-Kulayni has narrated the first tradition in  through his chain from as-
Sadiq (a.s.); it is also narrated through the Sunni chains, and there are other traditions too of the
same import.

The second tradition gives the explanation of the verse; also it explains those traditions which
say that repentance in presence of death is not accepted. Accordingly "in presence of death"
means 'when man knows that the process of death has begun, and sees the signs of the hereafter';
it is at that point that the door of repentance is closed against him. But if a man is unaware of his
impending death, then there is no snag in acceptance of his repentance. Some of the following
traditions have similar meaning.

Zurarah has narrated from Abu Ja'far (a.s.) that he said: "When the soul reaches here", pointing
to his larynx, "then there is no repentance for the knower; but there is repentance for the
ignorant."  , al-Ayyashi)

It is reported in Ê that Ahmad, al-Bukhari (in his  , al-Hakim and Ibn
Marduwayh have narrated from Abu Dharr, that he said: "Surely the Messenger of Allah (s.a.w.)
said: 'Surely Allah accepts repentance of His servant, or forgives His servant, until the curtain
comes down.' It was asked: 'And what is the coming down of curtain?' He said: 'The soul goes
out while a polytheist.'"

- Ibn Jarir has narrated from al-Hasan that he said: " [A report] has come to me that the
Messenger of Allah (s.a.w.) said: 'Verily Iblis said when he found that Adam had cavity [in his
body]: "By Thy honor! I will not leave his cavity as long as there was soul inside him." Then
Allah, the Blessed, the High, said: "By My honor! I will not come between him and repentance
as long as there was soul inside him." '" Ê

'Ali al-Ahmasi has narrated from Abu Ja'far (a.s.) that he said: "By Allah! None gets deliverance
from sins except he who confesses them." Also he has narrated from the same Imam (a.s.):
"Enough is remorse for repentance."  

It is narrated in  through two chains from Ibn Wahb that he said: "I heard Abu 'Abdillah
(a.s.) saying: 'When the servant repents, a sincere repenting, Allah loves him and covers him.' I
said: 'And how does He cover him?' He said: 'He makes his two angels forget what they had
written against him; then He inspires his limbs and the areas of the earth to conceal his sins. Thus
he meets Allah - when he meets Him - and there is nothing to give evidence against him
concerning his sins.'"

Muhammad ibn Muslim has narrated from Abu Ja'far (a.s.) that he said: "O Muhammad ibn
Muslim! sins of the believer are forgiven to him when he repents from them. Therefore, the
believer should perform his deeds afresh after repentance and forgiveness. But, by Allah! it is not
but for the people of faith." "I said: (But what if he relapses into sins after repentance and
forgiveness, and then repents again?' He said: 'O Muhammad ibn Muslim! do you think that a
believer servant feels remorse for his sin and asks forgiveness from Allah for it and repents and
then Allah will not accept his repentance?' I said: 'Then if he does so repeatedly; commits sin and
repents and asks forgiveness?' Then he said: 'Whenever the believer returns asking for
forgiveness and repenting, Allah the High, returns to him with forgiveness; and surely Allah is
Forgiving, Merciful; He accepts repentance and pardons the evils. Therefore, be careful, lest you
make the believers lose hope of Allah's mercy.'"  

Abu 'Amr az-Zubayri narrates from Abu 'Abdillah (a.s.) about the words of Allah, c c
cc c  ccÊ c Êc
 cc  cc ccÊc  cc
 cÊc Êc   [20:82], that he (a.s.) said: "This verse has an explanation, which
explanation is proved [by the fact] that Allah does not accept any deed from any servant except
from him who meets Him with fulfillment of that explanation, and with that condition which
Allah has imposed on the believers." And he said: 
c ÊcÊc cccÊ c Êc
c c c ; Allah means that every sin which the servant does - although he may be
aware of it - he is ignorant when he thinks in his heart to disobey his Lord; and Allah has spoken
about it quoting the talk of Yusuf to his brothers: cc cÊ ccc! ccÊ c
Êc Êcc c  [12:89]. So he charged them with ignorance because they
planned in their hearts to commit sin against Allah."  , al-'Ayyashi)

The a thor says: The text of the narration is not free from confusion and disarray. Apparently
the earlier portion is meant to show that good deed is accepted when the servant fulfills its
condition and does not destroy it. After all, repentance is acceptable only when it restrains and
prevents the repenter from sin - even for a limited time.

And probably the text, "And he said: 
c ÊcÊc cccÊ  ", is a new topic,
to show that the word, c , in this verse is an explanatory clause, and that sin in general
is ignorance - it has already been given as an alternative explanation in the commentary. This
latter part is narrated also in 
 from the same Imam (a.s.).

Chapter 4 - An-Nisa (The Women), Verses 19-

22
Ύ˴ϳ ϣ˴ ξ ˶ ˸όΒ˴ Α˶ ˸΍Ϯ˵Βϫ˴ ˸άΘ˴ ϟ˶ Ϧ˴˷ ϫ˵ Ϯ˵Ϡπ ˵ ˸όΗ˴ ϻ ˴ ϭ˴ Ύ˱ϫ˸ήϛ˴ ˯Ύ˴δϨ˶˷ϟ΍ ˸΍Ϯ˵Λή˶ Η˴ ϥ˴΃ ˸ϢϜ˵ ϟ˴ Ϟ ˵˷ Τ
˶ ϳ˴ ϻ ˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Δ˳ Ϩ˴ ϴ˶˷Β˴ ϣ˵˷ Δ˳ θ˴Σ˶ Ύ˴ϔΑ˶ Ϧ
˴ ϴ˶Η˸΄ϳ˴ ϥ˴΃ ϻ˴˷ ·˶ Ϧ
˴˷ ϫ˵ Ϯ˵ϤΘ˵ ˸ϴΗ˴ ΁ Ύ
Η˴ ϥ˴΃ ϰ˴δό˴ ϓ˴ Ϧ ˴˷ ϫ˵ Ϯ˵ϤΘ˵ ˸ϫή˶ ϛ˴ ϥ˶Έϓ˴ ϑ ˶ ϭ˵ή˸όϤ˴ ˸ϟΎ˶Α Ϧ ˴˷ ϫ˵ ϭ˵ήη ˶ Ύ˴ϋϭ˴ ΍˱ήϴ˶Μϛ˴ ΍˱ή˸ϴΧ˴ Ϫ˶ ϴ˶ϓ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ ˴ ό˴ ˸Πϳ˴ ϭ˴ Ύ˱Ό˸ϴη˴ ˸΍Ϯ˵ϫή˴ ˸Ϝ{19} ϥ ˴ Ύ˴Ϝϣ˴˷ Ν ˳ ˸ϭί˴ ϝ ˴ ΍˴Ϊ˸ΒΘ˶ ˸γ΍ Ϣ˵ Η˵˷Ω˴έ΃˴ ˸ϥ·˶ϭ˴
Ύ˱Ϩϴ˶Βϣ˵˷ Ύ˱Ϥ˸Λ·˶ϭ˴ Ύ˱ϧΎ˴Θ˸ϬΑ˵ Ϫ˵ ϧ˴ ϭ˵άΧ ˵ ˸΄Η˴ ΃˴ Ύ˱Ό˸ϴη
˴ Ϫ˵ ˸Ϩϣ˶ ˸΍ϭ˵άΧ˵ ˸΄Η˴ ϼ
˴ ϓ˴ ΍˱έΎ˴τϨ˶ϗ Ϧ
˴˷ ϫ˵ ΍˴Ϊ˸Σ·˶ ˸ϢΘ˵ ˸ϴΗ˴ ΁˴ϭ Ν
˳ ˸ϭί˴ {20} ά˵ Χ ˵ ˸΄Η˴ ϒ ˴ ˸ϴϛ˴ ϭ˴ ξ ˳ ˸όΑ˴ ϰ˴ϟ·˶ ˸ϢϜ˵ π ˵ ˸όΑ˴ ϰ˴π˸ϓ΃˴ ˸Ϊϗ˴ ϭ˴ Ϫ˵ ϧ˴ ϭ
Ύ˱ψϴ˶ϠϏ ˴ Ύ˱ϗΎ˴Μϴ˷ϣ˶ Ϣ˵ϜϨ˶ϣ ϥ ˴ ˸άΧ ˴ ΃˴ϭ˴ {21} ϼ ˱ ϴ˶Βγ
˴ ˯Ύ˴γϭ˴ Ύ˱Θ˸Ϙϣ˴ ϭ˴ Δ˱ θ ˴Σ˶ Ύ˴ϓ ϥ˴ Ύ˴ϛ Ϫ˵ ϧ˴˷·˶ ϒ ˴ Ϡ˴γ˴ ˸Ϊϗ˴ Ύ˴ϣ ϻ ˴˷ ·˶ ˯Ύ˴δϨ˶˷ϟ΍ Ϧ ˴ ϣ˶˷ Ϣ˵ϛ΅˵ Ύ˴Α΁ ΢
˴ Ϝ˴ ϧ˴ Ύ˴ϣ ˸΍Ϯ˵Τ˶ϜϨ˴Η ϻ ˴ ϭ˴ {22}
{19} O you believe! It is not lawful for you that you should inherit women against (their) will;
and do not straiten them in order that you may take part of what you have given them, unless
they are guilty of manifest indecency; and live with them in a proper manner; then if you hate
them, it may be that you dislike a thing while Allah has placed abundant good in it. {20} And if
you wish to have (one) wife in place of another and you have given one of them a heap of gold,
then take not from it anything; would you take it by slandering (her) and (doing her) manifest
wrong?. {21} And how can you take it when one of you has already gone in to the other and they
have made with you a firm covenant?. {22} And marry not women whom your fathers married,
except what has already passed; this surely is indecent and hateful, and it is an evil way.

Commentary
The talk returns to the subject of women, guiding the Muslims about some related matters. This
piece contains the clause, c c ÊcÊc cc

ccÊc ccÊcÊc ccc
Êcc  ccÊ c Ê cÊcÊ c
ccc c  It is a basic Qur'anic
principle which regulates woman's social life.

} ran: cc Êc c c cc cccÊcc Êc Ê c c   (their)


The Arabs of the era of ignorance counted wives of a deceased person as part of his inheritance if
the woman was not the heir's mother, as history and traditions have reported. The heirs took the
widow as part of their share; one of them threw a cloth on her and she became his property. If he
wished, he married her, inheriting the deceased's marriage - without giving her a fresh dowry. If
he disliked marrying her, he held her in his custody; then if he was so pleased, he gave her in
marriage to someone and used her dowry himself; and if he wished, he kept her in straitened
condition, not allowing her to marry, until she died and he inherited her property, if she had any.
Apparently, the verse forbids some custom that was prevalent among them; and as some
exegetes have written, it could be the above-mentioned system of inheriting the widows. But the
clause, "against (their) will", does not agree with this interpretation, whether we take it as an
explanatory clause or a restrictive one. If it were taken as explanatory clause, it would imply that
that inheritance was always disliked by women, always happened against their will - and
obviously it was not so. If it were taken as a restrictive clause, it would mean that that inheritance
was unlawful only if it took place against the woman's will, but there was no harm if she freely
agreed to it - but this too is not correct.

Of course, dislike and unwillingness was a certainty when the heirs prevented them from re-
marrying, coveting, in all or most cases, their property after taking their possession by
inheritance. Obviously, it is this factor - contriving to inherit the woman's property against her
will - which this verse has forbidden.

As for marrying them by inheritance, this verse does not deal with it; that is forbidden by a
coming verse, which says: ccc c ÊccÊ c  So far as the
custom of giving them in marriage to someone else and usurpation of their dowry by the
concerned heir is concerned, it is forbidden by such verses as: c c ÊcÊcÊc c
c ÊcÊc (4:32). Also the verse:... Êc ÊcÊcÊcc cÊ ccÊc c
ccccc ÊcÊcccÊ  c cc

c (2:234), discredits the
whole custom, guiding the people to the Islamic way.

As for the words: ccc  cÊc ccÊccc, they do not refer to the
afore-mentioned prevention of their remarrying (with intention of getting their property on their
death), because the subsequent clause: ccÊcccc
cc ÊccÊc c
Ê, clearly speaks about taking away part of the dowry which the oppressing husband himself
had given her; it does not refer to any property which she might have got from other sources.

In short, the verse stops men from inheriting women's property against their will; it is not
concerned with the custom of taking women themselves as part of inheritance. Accordingly,
either the word, 'women', metaphorically refers to their property, or the word, 'property of' is
implied before it.

}
AN: ccc  cÊc ccÊcccc
cc ÊccÊc cÊc

 cÊcc cc  c 

The conjunctive, 'and', conjoins it either with the preceding : Êcc Êc Ê , (in which
case it should be translated: nor that you should straiten them), or with: c cc cccc
(taking the negative present tense as equivalent to prohibitive mood).  (to prevent, to
straiten, to put in difficulty); Ê ÊÊ indecency; it is mostly used for fornication 
Ê (clear). Sibawayh has reportedly said that c cc all
have the same meaning, and are used both as transitive and intransitive - all of them are used to
say, for example: The thing became clear, or, I made the thing clear.

The verse makes it unlawful to put the wife in straitened condition - in any way - with intention
of compelling her to pay back to the husband a part of dowry for dissolution of marriage-tie, so
that she may extricate herself from that difficult life. Imposing such difficulties with this
intention is unlawful for the husband. Of course, if the wife commits manifest indecency, i.e.,
adultery, then he may put restrictions on her, keeping her in straitened condition, in order that
she may pay him something to obtain divorce.

This verse is not in conflict with the verse 229 of the chapter of 'The Cow': c c cc c
ccccc
cc ÊccÊc cÊc cÊccÊcÊcc
c
Ê cÊc   ccÊcÊc cccÊcÊcc
c Ê cÊc   ccÊcÊc c
cccÊcc Êc Êc  c
ccccÊ It is a specification; the verse of
the chapter of 'The Women' specifies the one of the chapter of 'The Cow', by restricting it to the
case of fornication. Moreover, the payment mentioned in the chapter of 'The Cow' refers to that
which is given by mutual agreement, and that cannot particularize this verse.

}
AN: c c ÊcÊc cc

cccc c 

 is that thing or custom which people recognize in their social structure, which they
do not reject or disapprove. As the order to live with them is qualified with , it tells men
to live with women in a manner that is known and recognized by the society.

The living together that is known and recognized by the people is as follows:

Every individual is an integral part of society, having equal importance with all other parts; they
all together constitute human society; and each of them has a responsibility to strive as much as
he can to make up the society's deficiencies. He earns and makes what is beneficial, takes from it
according to his requirements, and gives the surplus to the society. If someone is treated 'in a
different way, and is oppressed in a manner that his identity as an integral part is nullified, then
he becomes a vassal, he is exploited but is given nothing in lieu of his labor. But it is exceptional
case.

Allah has described in His book that all people - men and women alike - are branches of a single
human root; parts and components of one human species. Society, for its existence, needs males
as much as it needs females - in equal degree. Allah has said: c (sprung) ÊcccÊc
Ê (4:25).

There is nothing contradictory when we see that each sex has been bestowed some distinct
characteristics which are not found in the other. For instance, men on the whole are distinguished
for their strength and hardiness; and women by nature are more endowed with sentiments and
soft-heartedness. Humanity, in its creative and social lives, needs demonstration of strength and
hardiness as much as it requires permeation of love and mercy. The two qualities together
represent the forces of attraction and repulsion which are prevalent in human society.

Thus the two sexes are equally balanced in weight, effect and influence; in the same way as
individual males are equal in their affect and influences on this structure, in spite of their
difference in natural and social matters, like strength and weakness, knowledge and ignorance,
intelligence and obtuseness, smallness and greatness, leadership and subordination, mastership
and servitude, nobleness and vileness, and so on.

This is the social order emanating from perceptivity of a normal society that continues on the
natural way without deviation. Islam has fulfilled all requirements of society and removed its
deficiencies. No wonder that it had to establish the system of equality in society; and it is this
equality that is called social freedom. It gives freedom to the women like the men.

Man,
c , has got the faculty of understanding and free will; with that independent will he
chooses what is beneficial to him and discards what is harmful. Living in society he has the right
to choose whatever he wants - as long as it does not go against the society's well-being - with
independent will without any hindrance from anyone; he is not bound to opt for someone else's
choice without any will of his own. But, as you have seen, this principle is not in conflict with
specialization that some classes, or a few members of the same class, should be distinguished
with some especial qualities - or should be particularly devoid of some qualities. As for example,
Islam has reserved judiciary, administration and
Ê for men; also they have been given
responsibility of maintaining the women. Or, as minor children are not competent to make any
acknowledgement or deal, and are exempted from the Ê Ê obligations. These examples
show that different classes and individuals are governed by different laws - which are based on
difference of their weight in society - although all of them are equal in their basic value inhuman
social structure where the only criterion is that all are human beings having understanding and
free will.

Such restrictions and exclusions are not peculiar to the Islamic laws; they are found, in varying
degrees, in all civil codes; nay, in all human systems, even in primitive customs. The clause, that
encompasses all these meanings, is the word of Allah: c c ÊcÊc cc

c, as
explained above.
As for the words of Allah: Êc ccÊcÊc cccÊcc  ccÊ c Ê cÊc
Ê c
ccc c , it presents a known and definite fact in the shape of a doubtful
matter. Often this style is used to prevent incitement of antagonism and prejudice in the
audience. The same style is seen in the following verses: 
c
Êc  ccÊc  c
cÊcÊ ccÊcÊc
cÊcc c c cccccc Êc
Êcc
c  cc
c!c ccc  c cc Êc cc ccc Êc cc
  c cc Êcc (34:24-25).

At the time when the Qur'an was revealed, human societies did not accord the women the status
of human being; they were not considered as integral component of humanity. Some well-
advanced civilizations treated them as an appendage - beyond the human circle - whose only
purpose was to be used and exploited by man. Others recognized that women were human
beings, but of inferior quality; they were deficient in humanity, like children and idiots, but with
one difference: While children's or idiot's deficiency was removable (after adulthood or by
treatment, respectively) women could never attain full human status. Consequently, it was
necessary for them to) live as a dependent under total authority of men for ever. It is interesting
to note that Allah has not said: if you dislike their marriage; He has ascribed the dislike and hate
directly to their person: "if you hate them"; probably this expression was used keeping the
above-mentioned social norm in view.

}
AN: c cc ÊccÊc  c 

   (to seek a substitute); it is used here for replacement of a wife with another; or it
implies taking a wife in place of another by substitution. That is why "you wish" has been used
with the  , although the latter's paradigm itself gives the meaning of wishing and wanting.
Accordingly, the meaning is as follows: And if you wish to take one wife in place of another by
substitution.

 Ê is what stuns and bewilders someone; it is generally used in meaning of false
accusation. Grammatically, it is  , but in this verse it has been used for an action, i.e.,
taking back a part of dowry. Syntactically it describes state of the verb, "would you take it"; and
so does the phrase, "manifest wrong". The question shows disapproval.

The meaning: If you wish to divorce a wife and marry another in her place, do not take back
from the divorced wife any part of the dowry which you had paid her - even if the amount you
had given her was huge and you want to take only a small portion.

}
AN: cÊ cccc cc c:

The question creates a sense of astonishment.  (to reach, to arrive at) is used for
intimate touching; it is derived from  (space, vastness).

As taking back a portion of dowry is an oppression and injustice, and the parties had lived in
intimacy and union, it was really an amazing situation. Marriage and the resulting intimate
sexual relation makes husband and wife like one being; and it is really strange that one should
oppress one's own self, or one part of a body should oppress the other part.

Apparently, the clause, "and they have made with you a firm covenant", refers to the union
which the man had firmly established through marriage-tie; and one of whose concomitants is
the dowry fixed at the time of marriage and which the woman receives from the man by right.

Someone has said that the firm covenant refers to the promise taken from man for woman that he
would either retain her in a proper way or let her go with fairness, as Allah has mentioned [in
2:231]. Someone else has said that it refers to their becoming lawful to each other as a result of
marriage. But quite obviously, these interpretations are far-fetched, as the words of the verse
show.

Traditions
Hashim ibn 'Abdillah narrates from as-Sariyy al-Bajali that he said: "I asked him about the word
of Allah, ccc  cÊc ccÊcccc
cc ÊccÊc cÊ

Then he quoted a talk and then said: 'As the Nabateans say that when he threw a cloth on her, he
restrained her, so that she could not marry anyone else. It was a custom in the (era of)
ignorance.'" ( , al-'Ayyashi)

Abu 'l-Jarud narrates from Abu Ja'far (a.s.) about the word of Allah, cc Êc c c cc
 cccÊcc Êc Ê c c   (their) 
"It was [a custom] in the [era
of] ignorance [and] when the Arab tribes first accepted Islam, that when a relative of a man died
leaving a woman, that man threw his cloth on her and thus inherited her marriage by the same
dowry which the [deceased] relative had given her; the man inherited her marriage as he
inherited his (the deceased's) property. When Abu Qays ibn al-Aslat died Muhassan son of Abu
Qays threw his cloth, on the woman of his father; and she was Kubayshah bint Mu'amrriar ibn
Mu'bad. So, he inherited her marriage; then he left her - he neither went in to her nor spent on
her (maintenance). So, she came to the Messenger of Allah (s.a.w.) and said: '0 Messenger of
Allah! Abu Qays ibn al-Aslat died and his son, Muhassan, inherited my marriage. Now he does
not come to me, nor does he spend on me, nor does he release me so that I may join my own
people.' The Messenger of Allah (s.a.w.) said: 'Go back to your house; and if Allah ordains
something concerning your matter, I will inform you.' Then it was revealed: ccc
c ÊccÊ c c
c ÊcÊ cc
 cÊ c c c cc
Êcc c cc c  Thus she joined her own people. Also there were (other) women in
Medina whose marriage, like that of Kubayshah, was inherited; but they were inherited from
sons. Then Allah revealed: cc Êc c c cc cccÊcc Êc Ê c
c   (their)  ( , al-Qummi)

The a thor says: The ending clause of the tradition is not free from muddle and confusion.
However, several Sunni traditions too have narrated this story and that the verse was revealed in
that connection. All or most of the traditions say that the verse; cc Êc c c cc
 cccÊcc Êc Ê c , was revealed about the above-mentioned event.
But you have seen in the commentary that the wording of the verse does not agree with this
claim. However, there is no doubt that the said event had happened, and that the verses are
somehow related to it and to the prevalent custom of the era of ignorance. Therefore, what we
have written earlier should be relied upon.

at-Tabrisi has written about the clause,  cÊcc cc  c , that it is
better to apply this word to every sin; and has said that it is narrated from Abu Ja'far (a.s.).



ash-Shaybani has said: "Indecency is adultery, and the verse means that if man comes to know of
her indecency, then he may take ransom (from her); and it is narrated from Abu Ja'far (a.s.)." 
 , al-Burhan)

Ibn Jarir has narrated from Jabir: "Verily, the Messenger of Allah has said: "Fear Allah about
women; because you have taken them in Allah's trust, and have made their bodies lawful (to you)
by the word of Allah; and it is your right on them that they should not let anyone you dislike
trample your bed; if they do so then you (may) hit them (but) not violently; and they have a right
on you for their maintenance and clothing in a proper way.'" Ê

Ibn Jarir has narrated from Ibn 'Umar that he said: "Verily, the Messenger of Allah (s.a.w.) said:
O people! Verily, the women near you [i.e., your wives] are [like] conscript labor [i.e., they are
joined to you for ever]; you have taken them in Allah's trust, and have made their bodies lawful
(to you) by the word of Allah. So you have got right on them, and it is among your rights on
them that they should not let anyone trample your bed, nor should they disobey you in any good
(thing); and when they do so [i.e., fulfill these rights] then they have got right of maintenance
and clothing in a proper way.'"   

The a thor says: The meaning of these traditions may be understood from earlier explanations.

Abu Ja'far (a.s.) has said about the word of Allah, cÊcÊcc Êccc c

"Covenant is the word with which marriage is contracted..."  c , al-'Ayyashi)

at-Tabrisi has said: "Firm covenant is the commitment made by the husband at the time of
marriage that he will either retain her properly or let her go in fairness. This meaning is narrated
from Abu Ja'far (a.s.)." 


The a thor says: This meaning is narrated from several early exegetes like Ibn 'Abbas, Qatadah
and Abu Malikah. The wording of the verse is not out of tune with it, because this also is a
covenant women make with men; although more obviously it means the marriage formula which
is recited to establish marriage-tie.

az-Zubayr ibn Bakkar has narrated in    from 'Abdullah ibn Mus'ab that he said:
"'Umar said: 'Do not give to women a dowry more than forty  Ê! If anyone exceeds [this
limit] I will put the excess amount in the treasury.' A woman said: 'You have no such authority.'
He said: 'Why?' She said 'Because Allah says: "... cÊc cccÊccÊ
cc" '
Thereupon 'Umar said: 'A woman hit the mark and a man missed.'" Ê

The author says: as-Suyuti has also narrated it from 'Abdu "r-Razzaq and Ibnu'l-Mundhir from
'Abdu 'r-Rahman as-Salami; and from Sa'id ibn Mansur and Abu Ya'la through a good chain
from Masruq (and that tradition says "four hundred Dirhams" in place of "forty  Ê; and
also from Sa'id ibn Mansur and 'Abd ibn Hamid from Bakr ibn 'Abdillah al-Muzani; and all
traditions have nearly the same meaning.

Ibn Jarir has narrated from'Ikrimah that he said about the word of Allah, ccc c
ÊccÊ c , that it was revealed about Abu Qays ibn al-Aslat who took Umm
Ubayd bint Damrah who was the widow of his father, al-Aslat; and about al-Aswad ibn Khalaf
who had taken the daughter of Abu Talhah ibn 'Abdi'l-'Uzza ibn 'Uthman ibn 'Abdi M-Dar, who
was the widow of his father, Khalaf; and about Fakhitah, daughter of al-Aswad ibn al-Muttalib
ibn Asad, who was the wife of Umayyah ibn Khalaf and then she was taken by his son, Safwan
ibn Umayyah; and about Manzur ibn Rabab who had taken Malikah daughter of Kharijah, who
was the widow of his father, Rabab ibn Sayyar.   

Ibn Sa'd has narrated from Muhammad ibn Ka'b al-Qurazi that he said: "When a man died
leaving a woman, his son had the right to marry her if he so wished - provided she was not his
own mother - or to give her to someone else in marriage. When Abu Qays ibn al-Aslat died, his
son, Muhassan, succeeded him and inherited the marriage of his widow; but he did not give her
maintenance nor he gave her any property as [her husband's] inheritance. Thereupon, she came to
the Prophet (s.a.w.) and described the situation to him. He said: You go back; perhaps Allah will
send down something about you'. Then it was revealed: ccc c Êcc
Ê c  . .; also it was revealed,  c cc cccÊcc Êc Ê c c
   (their) c  

The a thor says: We have already given Shi'i traditions of the same meaning.

Ibn Jarir and Ibnu'l-Mundhir have narrated from Ibn 'Abbas that he said: "The people of [the era
of] ignorance prohibited [marriage with] all whom Allah has prohibited except the father's wife
and having two sisters together as wives. Then Allah revealed: ccc c Êcc
Ê c ; and, [it is unlawful] Êcc ÊcÊc c  cÊ (  )
The a thor says: There are other traditions also of the same meaning.

Chapter 4 - An-Nisa (The Women), Verses 23-

28
Ϸ˴ ΍Ε ˵ Ύ˴ϨΑ˴ ϭ˴ ˸ϢϜ˵ Η˵ ϻΎ˴Χϭ˴ ˸ϢϜ˵ Η˵ Ύ˷Ϥ˴ ϋ ˴ ϭ˴ ˸ϢϜ˵ Η˵ ΍˴ϮΧ˴ ΃˴ϭ˴ ˸ϢϜ˵ Η˵ Ύ˴ϨΑ˴ ϭ˴ ˸ϢϜ˵ Η˵ Ύ˴Ϭϣ˴˷ ΃˵ ˸ϢϜ˵ ˸ϴϠ˴ϋ
˴ ˸Ζϣ˴ ή˶˷ Σ ˵ Ϧ ˴ ϣ˶˷ Ϣ˵ϜΗ˵ ΍˴ϮΧ ˴ ΃˴ϭ˴ ˸ϢϜ˵ Ϩ˴ ˸όο
˴ ˸έ΃˴ ϲ˶Ηϼ˷ϟ˴΍ Ϣ˵ Ϝ˵ Η˵ Ύ˴Ϭϣ˴˷ ΃˵ϭ˴ Ζ ˶ ˸ΧϷ ˵ ΍Ε ˵ Ύ˴ϨΑ˴ ϭ˴ Υ ˶
Ϧ
˴˷ Ϭ˶ Α˶ Ϣ˵Θ˸ϠΧ ˴ Ω˴ ϲ˶Ηϼ˷ϟ˴΍ Ϣ˵ Ϝ˵ ΋˶ Ύ˴δϧ˶˷ Ϧ˷ϣ˶ Ϣ˵ϛέ˶ Ϯ˵ΠΣ ˵ ϲ˶ϓ ϲ˶Ηϼ˷ϟ˴΍ Ϣ˵ Ϝ˵ Β˵ ΋˶ Ύ˴Αέ˴ ϭ˴ ˸ϢϜ˵ ΋˶ Ύ˴δϧ˶ Ε ˵ Ύ˴Ϭϣ˴˷ ΃˵ϭ˴ Δ˶ ϋ ˴ Ύ˴οή˴˷ ϟ΍˴ϼϓ˴ Ϧ ˴˷ Ϭ˶ Α˶ Ϣ˵Θ˸ϠΧ
˴ Ω˴ ˸΍Ϯ˵ϧϮ˵ϜΗ˴ ˸Ϣϟ˴˷ ϥ˶Έϓ˴ ˸ϢϜ˵ ˸ϴϠ˴ϋ ˴ Ρ˴ Ύ˴ϨΟ ˵
Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ ϒ
˴ Ϡ˴γ ˴ ˸Ϊϗ˴ Ύ˴ϣ ϻ ˴˷ ·˶ Ϧ
˶ ˸ϴΘ˴ ˸ΧϷ ˵ ΍Ϧ ˴ ˸ϴ˴Α ˸΍Ϯ˵όϤ˴ ˸ΠΗ˴ ϥ˴΃ϭ˴ ˸ϢϜ˵ Α˶ ϼ˸λ΃˴ ˸Ϧϣ˶ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϣ˵ Ϝ˵ ΋˶ Ύ˴Ϩ˸Α΃˴ Ϟ ˵ ΋˶ ϼ˴Σϭ˴ Ύ˱Ϥϴ˶Σέ˴˷ ΍˱έϮ˵ϔϏ ˴ ϥ ˴ Ύ˴ϛ Ϫ˴ {23} Ϧ ˴ ϣ˶ Ε ˵ Ύ˴Ϩμ ˴ ˸ΤϤ˵ ˸ϟ΍˴ϭ
Ϡ˴˷ϟ΍ Ώ ˴ Ύ˴Θϛ˶ ˸ϢϜ˵ ϧ˵ Ύ˴Ϥ˸ϳ΃˴ ˸ΖϜ˴ Ϡ˴ϣ˴ Ύ˴ϣ ϻ ˴˷ ·˶ ˯Ύ˴δϨ˶˷ϟ΍˴Θ˸γ΍ Ύ˴Ϥϓ˴ Ϧ ˴ ϴ˶Τϓ˶ Ύ˴δϣ˵ ή˴ ˸ϴϏ ˴ Ϧ ˴ ϴ˶Ϩμ˶ ˸Τϣ˵˷ Ϣ˵Ϝϟ˶΍˴Ϯ˸ϣ΄˴Α˶ ˸΍Ϯ˵ϐΘ˴ ˸ΒΗ˴ ϥ˴΃ ˸ϢϜ˵ ϟ˶Ϋ˴ ˯΍˴έϭ˴ Ύ˷ϣ˴ Ϣ˵Ϝϟ˴ Ϟ ˴˷ Σ
˶ ΃˵ϭ˴ ˸ϢϜ˵ ˸ϴϠ˴ϋ˴ Ϫ˶ Ϫ˶ Α˶ Ϣ˵Θ˸όΘ˴ ˸Ϥ
ή˶ ϔ˴ ˸ϟ΍ Ϊ˶ ˸όΑ˴ Ϧ˶ϣ Ϫ˶ Α˶ Ϣ˵Θ˸ϴο ˴ ΍˴ήΗ˴ Ύ˴Ϥϴ˶ϓ ˸ϢϜ˵ ˸ϴ˴Ϡϋ ˴ Ρ ˴ Ύ˴ϨΟ ˵ ϻ ˴ ϭ˴ Δ˱ π ˴ ϳ˶ήϓ˴ Ϧ ˴˷ ϫ˵ έ˴ Ϯ˵Ο΃˵ Ϧ ˴˷ ϫ˵ Ϯ˵Η΂˴ϓ Ϧ ˴˷ Ϭ˵ ˸Ϩϣ˶ Ύ˱Ϥϴ˶ϜΣ ˴ Ύ˱Ϥϴ˶Ϡϋ ˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ Δ˶ π˴ ϳ{24} ˸Ϣϟ˴˷ Ϧ˴ϣϭ˴
Ϥ˵ ˸ϟ΍ Ϣ˵ Ϝ˵ Η˶ Ύ˴ϴΘ˴ ϓ˴ Ϧ˷ϣ˶ Ϣ˵Ϝϧ˵ Ύ˴Ϥ˸ϳ΃˴ ˸ΖϜ˴ Ϡ˴ϣ˴ Ύ˷ϣ˴ Ϧ˶Ϥϓ˴ Ε ˶ Ύ˴Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ Ε ˶ Ύ˴Ϩμ ˴ ˸ΤϤ˵ ˸ϟ΍ ΢ ˴ Ϝ˶ Ϩ˴ϳ ϥ˴΃ ϻ ˱ ˸Ϯσ ˴ ˸ϢϜ˵ Ϩ˶ϣ ˸ϊτ ˶ Θ˴ ˸δϳ˴ Ϧ˷ϣ˶ Ϣ˵Ϝπ ˵ ˸όΑ˴ ˸ϢϜ˵ ϧ˶ Ύ˴Ϥϳ˶ΈΑ˶ Ϣ˵ Ϡ˴˸ϋ΃˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ Ε˶ Ύ˴Ϩϣ˶ ˸Ά
Ύ˴ϓ ξ ˳ ˸όΑ˴ ΃˴ Ε ˶ ΍˴άΨ˶ Θ˴˷ϣ˵ ϻ ˴ ϭ˴ Ε˳ Ύ˴Τϓ˶ Ύ˴δϣ˵ ή˴ ˸ϴϏ ˴ Ε ˳ Ύ˴Ϩμ ˴ ˸Τϣ˵ ϑ ˶ ϭ˵ή˸όϤ˴ ˸ϟΎ˶Α Ϧ ˴˷ ϫ˵ έ˴ Ϯ˵Ο΃˵ Ϧ ˴˷ ϫ˵ Ϯ˵Η΁˴ϭ Ϧ ˴˷ Ϭ˶ Ϡ˶˸ϫ΃˴ ϥ
˶ ˸ΫΈ˶Α˶ Ϧ ˴˷ ϫ˵ Ϯ˵ΤϜ˶ ϧ Ϧ ˴ ˸ϴΗ˴ ΃˴ ˸ϥΈ˶ϓ˴ ˷Ϧ
˴μ ˶ ˸Σ΃˵ ΍˴ΫΈ˶ϓ˴ ϥ ˳ ΍˴Ϊ˸Χ
˸ϦϤ˴ ϟ˶ Ϛ ˴ ϟ˶Ϋ˴ Ώ ˶ ΍˴άό˴ ˸ϟ΍ Ϧ ˴ ϣ˶ Ε ˶ Ύ˴Ϩμ ˴ ˸ΤϤ˵ ˸ϟ΍ ϰ˴Ϡϋ ˴ Ύ˴ϣ ϒ ˵ ˸μϧ˶ Ϧ ˴˷ Ϭ˶ ˸ϴϠ˴ό˴ ϓ˴ Δ˳ θ˴Σ ˶ Ύ˴ϔΑ˶ ˲Ϣϴ˶Σέ˴˷ ˲έϮ˵ϔϏ ˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ ˸ϢϜ˵ ϟ˴˷ ˲ή˸ϴΧ ˴ ˸΍ϭ˵ήΒ˶ ˸μΗ˴ ϥ˴΃ϭ˴ ˸ϢϜ˵ Ϩ˶ϣ Ζ ˴ Ϩ˴ ό˴ ˸ϟ΍ ϲ˴θ ˶Χ ˴ {25}
Ϝ˶ Σ ˴ ˲Ϣϴ˶Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ ˸ϢϜ˵ ˸ϴϠ˴ϋ ˴ Ώ ˴ Ϯ˵Θϳ˴ ϭ˴ ˸ϢϜ˵ Ϡ˶˸Βϗ˴ Ϧ˶ϣ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϧ ˴ Ϩ˴ γ˵ ˸ϢϜ˵ ϳ˴ Ϊ˶ ˸Ϭϳ˴ ϭ˴ ˸ϢϜ˵ ϟ˴ Ϧ ˴ ˶˷ϴΒ˴ ϴ˵ ϟ˶ Ϫ˵ Ϡ˴˷ϟ΍ Ϊ˵ ϳ˶ήϳ˵ ˲Ϣϴ{26} ϋ ˴ Ώ ˴ Ϯ˵Θϳ˴ ϥ˴΃ Ϊ˵ ϳ˶ήϳ˵ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϊ˵ ϳ˶ήϳ˵ ϭ˴ ˸ϢϜ˵ ˸ϴϠ˴
Ύ˱Ϥϴ˶ψϋ ˴ ϼ ˱ ˸ϴϣ˴ ˸΍Ϯ˵Ϡϴ˶ϤΗ˴ ϥ˴΃ Ε ˶ ΍˴ϮϬ˴ θ ˴˷ ϟ΍ ϥ ˴ Ϯ˵ό˶ΒΘ˴˷ϳ˴ {27} Ύ˱ϔϴ˶όο ˴ ϥ ˵ Ύ˴δϧ˶Ϲ΍ ϖ ˴ Ϡ˶Χ ˵ ϭ˴ ˸ϢϜ˵ Ϩ˴ϋ ϒ ˴ ϔ˶˷ Ψ
˴ ϳ˵ ϥ˴΃ Ϫ˵ Ϡ˴˷ϟ΍ Ϊ˵ ϳ˶ήϳ˵ {28}
{23} Forbidden to you are your mothers and your daughters and your sisters and your paternal
aunts and your maternal aunts and brother's daughters and sister's daughters and your mothers
that have suckled you and your foster-sisters and mothers of your wives and your step-daughters
who are in your guardianship, (born) of your wives to whom you have gone in but if you have
not gone in to them, there is no blame on you (in marrying them) and the wives of your sons who
are of your own loins, and that you should have two sisters together, except what has already
passed; surely Allah is Forgiving. {24} And all married women except those whom your right
hands possess; (this is) Allah's ordinance to you; and lawful for you is (all) besides that - that you
seek (them) by means of your wealth taking (them) with chastity, not committing fornication.
Then as such of them with whom you have mut'ah, give them their dowries as appointed; and
there is no blame on you about what you mutually agree after what is appointed; surely Allah is
Knowing, Wise. {25} And whoever among you has not within his power ampleness of means to
marry free believing women, then (he may marry) of those whom your right hands possess from
among your believing maidens; and Allah knows best your faith: you are (sprung) the one from
the other; so marry them with the permission of their people, and give them their dowries justly,
they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage,
then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted)
upon free women. This is for him among you who fears falling into evil; and that you abstain is
better for you, and Allah is Forgiving, Merciful. {26} Allah desires to explain to you, and to
guide you into the ways of those before you, and to turn to you (mercifully), and Allah is
Knowing, Wise. {27} And Allah desires that He should turn to you (mercifully), and those who
follow (their) lusts desire that you should deviate (with) a great deviation. {28} Allah desires that
He should make light your burdens, and man is created weak.

Commentary
These are decisive verses which enumerate the women with whom marriage is prohibited - and
those who are allowed. The preceding verse, which prohibited marriage with fathers' wives, is
connected in theme with these verses; but its style was more in agreement with the preceding
verses; that is why we included it in the preceding commentary, as it had some thematic
relevance with those verses also.

The verses give a list of all those women with whom marriage is absolutely prohibited without
any condition or exception. This is clear from the words immediately after enumeration of
prohibited relatives: c ccc (all)   cÊ That is why all scholars
unanimously say that the verse prohibits son's daughter and daughter's daughter as well as
father's mother and mother's mother; and that the verse: ccc c ÊccÊ c
 , prohibits grandfather's wife too. From this, we may easily understand the Qur'anic view
about sons and daughters and that who are included in these terms according to the Ê Ê, as
will be explained later, Allah willing.

}
AN:  cccccÊ cccÊ ccc  ccc

c cccc ccÊ cÊ cc  cÊ
It is the
list of those who are prohibited by blood-relation; they are seven in number. 'Mother' is a woman
from whom man is born; either direct or through an intermediary, like father's mother or mother's
mother, how high so ever. 'Daughter' is a woman who is born of the man, either direct or through
an intermediary, like son's daughter or daughter's daughter, how low so ever. 'Sister' is a woman
having affinity with the man by common birth from the same father and mother, or same father
or same mother - without any intermediary. 'Paternal aunt' is father's sister, as well as paternal or
maternal grandfather's sister. 'Maternal aunt' is mother's sister, as well as paternal or maternal
grandmother's sister.

Prohibition of mothers and the others described in the verse, means prohibition of marriage with
them, as is understood from the subject and the order. It is not different from other such ex-
pressions; for example:  ccc cÊc Ê Êc  cc  cccc Êcc
 (5:3), i.e., eating it; and the words: c c Êc cc ccÊccc
  (5:26), i.e., living in it. Such metaphorical expressions are very common in every
language.

Nevertheless, it seems a bit difficult to say that it is 'marriage' which is implied by the word,
'forbidden', because of the exceptional clause coming later: 
cÊ c Êcc ÊcÊ c

   Sexual intercourse with one's slave women is lawful without marriage. Therefore, it
would seem more appropriate if prohibition is taken to refer to sexual intercourse, and not to
marriage alone, as will be explained later. The same is the implication of the words: Êcc
 (them) c ccc Ê ..., as will be described afterwards. Thus the fact emerges
that the implied word after 'forbidden' is cohabitation, or another similar word, not marriage.
Allah has avoided mentioning it explicitly, because the divine speech refrains from such words
and maintains a high moral decorum.

The talk is addressed to men. It does not say: Forbidden to women are their sons, or, for
example, there is no marriage between woman and her son. It is because by nature it is the man
who seeks the woman and proposes marriage.
The verse addresses the men (in plural), and also the prohibited women are mentioned in plural,
e.g., 'mothers' and 'daughters', etc. It implies comprehensive distribution, hi other words, it
means: Forbidden to each man among you is his mother and his daughter, etc. Obviously, it does
not mean that the whole group of these women is forbidden to the whole group of men. Nor does
it mean that every woman who happens to be a mother or a daughter is forbidden to every man.
Otherwise, it would result in abrogation of the institution of marriage altogether. The verse,
therefore, means that each man is forbidden to marry his mother, daughter and sister, etc.

}
AN: ccÊ cÊcÊc cccc  

Now begins the list
of the women prohibited by other than blood-relationship. They too are seven - six are mentioned
in this verse and one in the preceding one: ccc c ÊccÊ c 

The style of the verse establishes motherhood and sonship between a woman and the child whom
she suckles; likewise it creates brotherhood and sisterhood between man and his foster-sister;
note how it uses the words 'mothers' and 'sisters' for them as an accepted reality. Therefore,
according to the Ê Ê, breast-feeding creates relationship parallel to blood-relationship; and
as will be described later, it is a special feature of the Islamic laws.

Both sects have narrated a correct tradition from the Prophet that he said: "Verily Allah has
prohibited through suckling what He has prohibited through blood-relationship." It follows that
suckling creates prohibition parallel to the prohibited blood-relationship, that is, foster-mother,
foster-daughter, foster-sister, foster paternal aunt, foster maternal aunt, daughter of foster brother
and daughter of foster-sister - a total of seven groups.

How the suckling relationship is established; what conditions are necessary concerning its
quantity, quality and duration, to create the prohibition; and other relevant rules - these topics are
explained in the Islamic jurisprudence, and are outside the scope of this book.

The words translated as, "and your foster-sisters", literally means, 'and your sisters from
suckling', and the phrase refers to those sisters whom the man's mother had suckled with the milk
flowing because of his father.

}
AN: cÊ ccc 

It makes no difference whether the man had established
sexual relation with that wife or not. The word 'women', when used in genitive construction with
'man', means wives - unconditionally. This generality is clearly proved from the condition
mentioned in the next sentence:... (born) cc  [  'women'] c ÊccÊcc c
c ccÊccc ccÊ

}
AN: cc 
Ê c Êcc cc  Ê
, (born) cc  cc Êc

cÊcc cc ccÊccc ccÊcÊc cccc (in marrying
them):   is plural of  Ê it means daughter of a man's wife from a previous
husband; because it is the present husband who looks after the children whom his wife brings
with her. It is he who in most, if not all, cases looks after them and brings them up.

The clause translated as, "who are in your guardianship", literally means, 'who are in your lap'.
This too denotes majority of cases, although not all step-daughters grow up in laps of their step-
fathers. That is why it is said that the words, "who are in your guardianship", merely denote
general situation, because stepdaughter is forbidden whether she grows up in the lap of her
mother's husband or not. The clause, therefore, is explanatory, not restrictive.

It is possible to maintain that the clause, "who are in your guardianship", points to the underlying
reason of the law prohibiting women of blood- and other relations, as will be described later.
There is continuous and constant mingling between men and these women; they are almost
always together in the homes. Consequently, it would have been impossible to avoid incest
(merely with prohibition of fornication) if they were not prohibited for ever - as will be explained
later.

Accordingly, the clause, "who are in your guardianship", indicates that the criterion and
underlying reason of prohibition is applicable to your step-daughters as validly as it is to other
groups of prohibited women, because mostly these daughters grow up in your laps and live with
you together.

In any case, the clause, "who are in your guardianship", is not a restrictive proviso to limit the
prohibition. In other words, it does not mean that a step-daughter is lawful to her step-father if
she is not in his guardianship; let us say, if there is an adult daughter whose mother has married
another husband. Note for proof the clear wordings of the next clause, "but if you have not gone
in to them, there is no blame on you (in marrying them)". Obviously, establishing sexual relation
with her mother has a bearing on the law of prohibition, and, therefore, its absence negates the
prohibition. If the daughter being in the step-father's guardianship had any bearing on the
prohibition, it was necessary to describe it in the same way.

There is a phrase, that is, 'in marrying them', implied after the words, "there is no blame on you".
It was deleted for brevity's sake as the context had made the meaning clear.

}
AN: cÊc  ccc  c Êcccc c 

c  is a plural of 
Ê Ê It is written in 
c:   is plural of Ê Ê which is a synonym
of ÊÊ (lawful); it is derived from Ê (legal, lawful); its masculine gender is 
Ê  (lawful) and its plural is Ê Ê on the paradigm of   and  Ê (powerful). Husband
and wife were given this name because each of them is lawful to his/ her spouse. There is
another view that it is derived from Ê (to enter into something), because each spouse
enters into bed with his/her partner."

The word, 'sons', denotes male child begotten by a human being through birth, either direct or
through a son or daughter, [how low so ever]. The conditional clause, "who are of your   ,
excludes wives of the so-called sons of adoption.

}
AN: cÊcc ÊcÊc c  cÊ;: It ordains prohibition of marrying

sister of a wife as long as the wife is alive and is married to the man. It is the best and the
shortest construction to express this idea. The expression makes it clear that man is forbidden to
have both sisters together in his marriage at the same time. There is no hindrance if a man
marries a woman and then, after her divorce or death, marries her sister. The proof may be seen
in the well-established conduct of the Muslims going back to the Prophet's time.

The exceptional clause: 
c ÊcÊ cc
 , has the same implication here as it had
in the preceding verse: ccc c ÊccÊ c c
c ÊcÊ c
c
  It looks at the custom, prevalent among the Arabs of [the era of] ignorance, of
having two sisters in marriage together. This clause proclaims pardon to what they had done in
the past - before this verse was revealed. It does not mean that such marriages - if they were
contracted earlier - could continue even after the revelation. The verse clearly shows that from
now such marriages, being prohibited and unlawful, cannot continue. We have quoted in the
"Traditions", under the verse: ccc c ÊccÊ c c
c Êc
Ê cc
 , how the Prophet had separated between the sons and the wives of their
fathers, at once after that verse was revealed, although the marriages had been contracted before
its revelation.

} estion: What is the use of pardoning a previous marriage which was dissolved soon after
revelation of the verse, and did not continue? What was the benefit of saying that that past union
was not prohibited - was lawful - when it had already ceased to exist?

eply: It had great benefits, because the effects of that marriage were continuing even after the
marriage was dissolved, like legitimacy of children, recognition of various relationships and
other related matters.

In other words, there is no use in saying that a past marriage, which had joined two sisters
together, was lawful or unlawful - when both or one of them had died, or both or one of them had
been divorced. But it is quite meaningful to declare that that past conjunction was not unlawful at
that time. It was necessary for the welfare of the offspring of such marriages, as it gave them
legitimacy and. established relationship between the children and their natural fathers and other
relatives, which in its turn had bearing on inheritance, marriage and other so many family affairs.

Accordingly, the clause "except what has already passed", regularize the resulting legal aspects
of that marriage - not the marriage itself which had anyhow ceased before this legislation. It
shows that both sides of this exception are interrelated, are not of two different categories, as
many exegetes have written.

Also it is possible to apply this exception to all the clauses mentioned in the verse - without
restricting it to the last clause, "and that you should have two sisters together". It is true that the
Arabs did not marry any of the women mentioned in the verse, except having two sisters
together; they did not marry their mothers, daughters or other prohibited relatives. But, at the
time of the revelation of these verses, there were many societies, like the Persians, the Romans
and several other civilized and uncivilized nations, which married various prohibited women,
each society following its own custom. Islam recognizes the validity of the prevalent marriage-
systems of non-Muslim societies - provided it was considered lawful by their religion or
tradition. Thus, the exception confirms the legitimacy of their children and recognizes the
validity of their relationships even when they enter into the fold of Islam.

Even so, the first explanation is more obvious.

}
AN: cÊc c  c 
It explains the reason^ of the above-mentioned
exception. It is one of those places where divine forgiveness refers to the external effects of a
deed, and not to the sins and disobedience.

}
AN: cc c c
cÊ c Êcc ÊcÊ c
  

cÊ  is
the c
  (passive participle) of  Ê  (to make inaccessible); they say: Ê c
Ê  (invulnerable fortress). When this verb is ascribed to woman as, for example, Ê  c
Ê, it gives one of the following three connotations: i) The woman, being chaste, protected
herself and abstained from illicit sexual relations, as Allah says: ... ÊccÊcÊ  
(66:12); ii) The woman married, so her husband, or her marriage, protected her from others; in
this sense, the verb may be used in passive voice; also iii) She is a free woman and it keeps her
away from illicit sexual relations- because fornication was common among slave women.

Obviously, the word, Ê , in this verse, has the second connotation, i.e., married
women. It cannot have the first or the third meaning, because apart from the fourteen groups
(mentioned in the preceding" two verses), the only thing prohibited is marriage with a married
woman; there is no snag at all in marrying other women, whether they be chaste or unchaste, free
or slave. There is, therefore, no reason for interpreting the cÊ  here as chaste
women because the prohibition is not confined to the chaste women) and then attaching to the
verse a condition that they should not be in other's marriage. Nor is there any justification for
explaining the said word as free women (because the rules about slave women are the same as
those for free ones) and then attaching to the verse a condition of their being unmarried. Such
interpretations are not agreeable to good literary taste.
Ê , therefore, means married women, i.e., those who are presently married to a
husband. The word is in conjunction with cÊ cccÊ  The meaning:
Forbidden to you are all married women as long as their present marriage continues.

Consequently, the exceptional clause, "except those whom your right hands possess", will
exclude one's married slave girl from this prohibition. It has been narrated in traditions that the
master of a married slave woman may take away that woman from her husband, keep her
untouched for the prescribed term, then have sexual relation with her, and thereafter return her to
her husband.

Some exegetes have opined: The exception, "except those whom your right hands possess",
means, except those chaste women whom you possess by marriage or as slave. Possession thus
implies the right of having sexual pleasure.

But this opinion is not correct, because:

Žirst: It interprets the word, Ê  (married women) as chaste women, and you have
already seen how wrong that interpretation is.

íecond: The Qur'an always uses the phrase, "those whom your right hands possess", for slaves;
not for any other right of benefitting from something.
Likewise, someone has said: The phrase refers to unbeliever married women imprisoned in

Ê A tradition from Abu Sa'id al-Khudri is offered in support, in which he says: "This verse
was revealed about the captives of Awtas, where the Muslims had captured some women of the
polytheists, whose husbands were in (their) non-Muslim region. When this verse was revealed,
an announcer announced, on behalf of the Messenger of Allah (s.a.w.) 'Be careful! The pregnant
ones should not be approached for sexual intercourse until they deliver, nor the non-pregnant
ones until they complete (their) waiting period"

But apart from weakness of this tradition, it amounts to particularization of the verse without a
particularizer.

Therefore, only the meaning given by us is to the point.

}
AN: (this is) Ê c cc; The phrase, "Allah's ordinance to you", means:
Adhere to Allah's command which is ordained and prescribed for you... The exegetes have said:
"Allah's ordinance to you" is a cognate accusative of an implied verb. The original sentence is
supposed to be: Allah has ordained an ordinance for you; the verb was then deleted and the
accusative - ordinance - attached to the subject -Allah - in a genitive construction, taking the
place of the subject. They have not taken the phrase, "to you", as verbal-noun [in the meaning
of,'It is incumbent on you']; because the grammarians say that this phrase, as a verbal-noun, is
weak in effect and its object cannot precede it [as it does in this verse]."

}
AN: c ccc (all)   cÊ

[The construction, c cÊ  (what
is besides that) requires careful consideration.] It uses,  (what) which is obviously used for
'un-rational' things; the demonstrative pronoun, Ê , is used for masculine singular object.
Also the phrase is followed by the words: Êcc cc ccc Ê All these
factors together make it clear that the relative and demonstrative pronouns refer to the same thing
which was implied by the beginning word, "Forbidden", i.e., sexual intercourse, or words like
that. Meaning: It is lawful for you to have it with other than what has been described above, that
is, to have sexual intercourse after marriage with other than the fifteen prohibited groups - or
after obtaining in slavery some other women. In this way the appositional substantive (Êcc
cÊcc ccc Ê) will perfectly enmesh with the rest of the sentence.
Many exegetes have explained this exceptional clause in very amusing ways. One says that the
clause, "and lawful for you is (all) besides that", means that all other relatives are lawful to you.

According to another, it means that it is lawful for you to have less than five - i.e., four or less -
women that you seek them for marriage by means of your wealth. A third one opines that, it is
lawful for you to have slave women outside the mentioned fifteen groups. Still another says that
it means: Lawful for you is all besides the prohibited relatives - provided the number does not
exceed four - that you seek by means of your wealth to marry them or purchase them in slavery.

All these interpretations are simple absurd, because none is supported by the wordings of the
verse. Moreover, all of them apply the relative pronoun, 'what', to rational beings, without any
justification, as you have seen above. Apart from that, the verse aims only at explaining as with
whom conjugal relations cannot be established. In this context, it anumerates the prohibited
groups of women - without looking at their number. There is no reason why the exceptional
clause should be explained in term of numbers. The fact is that the verse aims at describing
permission for the acquisition of women - other than those mentioned in the preceding two
verses - by marriage or by possession.

}
AN: Êcc  (them) c ccc Êc  (them) ÊcÊ  cc
  c  
The clause is neither an appositional substantive standing for the
preceding clauses, (all)   cÊ; or is in explicative apposition with that. In any case, it
explains the lawful way of approaching women and having sexual intercourse with them. The
preceding exceptional clause: c ccc (all)   cÊ, if left at that, could be
applied to three things: Marriage, possession by slavery and fornication. This clause, "that you
seek...", forbids fornication and restricts permission to the remaining two: marriage and
possession by slavery. Then it attaches importance to seeking them by means of one's wealth: In
marriage, it is dowry, which is one of its chief elements; in possession, it is price, which is the
main procedure of acquiring slaves. The meaning now will be as follows: Apart from the above-
mentioned prohibited categories, you are allowed to seek other women by spending your wealth
on dowry of those whom you marry, or on price of slave girls - in all this you have to remain
chaste and avoid illicit sexual relations.

It is now clear that the word, Ê   in this clause denotes chastity; it cannot imply being
married or free. The phrase "seek (them) by means of your wealth" covers marriage and pos-
session both; there is no reason to restrict it to marriage: therefore, the word, Ê  , should
not be restricted here to married ones. Also chastity does not mean celibacy; otherwise, the word
would be irrelevant here. The word, chastity, as used here is opposite of illicit sexual relations of
all types. It tells men to restrain themselves from unlawful sexual activities and restrict
themselves to what Allah has allowed of the sexual enjoyment - to which man is attracted by
natural instinct.

Someone has said that the clause, "that you seek (them)", means 'in order that you may seek
them'. But this view is not correct. This clause explains the same thing which was said by the
preceding one: c ccc (all)   cÊ Therefore, it is appositional substantive
standing for the preceding clause; it does not mention anything that springs from the preceding
one, or which is the effect of that.

Likewise, another writer has opined that the verb,  ÊÊ (to spill or shed something;
metaphorically used in meaning of fornication) used here in the form cÊc  Ê 
(translated here as, not committing fornication) has actually been used in its literal sense, and the
verse forbids merely ejaculating semen in womb, without intending to achieve the goal for which
Allah has created the natural sexual urge in man, i.e., without wanting to establish a family and
procreate. Conversely,  Ê  implies permanent marriage which aims at producing children.

eply: The only thing that can be said about the writer is that he is confused. Generally, there are
two ways of discussing a law: Sometimes one looks at its underlying reason and benefit; at other
times, talk is focused at the law itself. That writer has muddled the two together, inadvertently
putting himself in a corner.

Discussion about underlying reason of a law is rational in nature, based on intellect; while
discussion of the law itself - to-gether with its subject, concomitants, conditions and
impediments is based on its wordings, and its expansion or constriction depends entirely on that
of the phraseology chosen by the Law-given. Of course, there is no doubt that all the divinely
ordained laws are based on genuine reasons and benefits. The ordainment of marriage laws too is
based on real benefit, genuine underlying reason, and that is procreation. We also know that the
system of creation wants human species to continue through successive existence of its
individual members - as long as Allah wished. To achieve that goal, human body has been
equipped with procreative organs; which take a minute part of human bodies, nurture and
develop it until it becomes a new human being, ready to take the place of the preceding
generation. In this way the species continues without interruption. At the same time, sexual urge
was ingrained in human beings in order that they should not neglect using the said organs. It is
because of this urge that each group - male and female is attracted to the other and establishes
sexual relations. All this was perfected with the power of understanding, which prevents human
beings from subverting this process to which the system of creation invites.

Even so, although the natural system has achieved its goal, that is, continuation of human
species, we know that not every sexual intercourse between man and woman achieves that goal.
Cohabitation is the initial step on that path. But not every union is blessed with child, nor every
sexual intercourse results in pregnancy, nor every lust brings about that effect. Not every man or
woman, nor every marriage, is inexorably pushed to cohabitation and procreation. These things
happen in many, but not in all, cases.

The natural faculty exhorts man to marry, seeking procreation through sexual urge; and the
reason ingrained in him restrains him from indecency, from unlawful carnal activities, as such
deviation spoils felicity of life, demolishes foundation of family and desrupts procreation.

This composite benefit - procreation and prevention of indecency - is the underlying reason
(which takes place in most of the cases), on which the institution of marriage is based in Islam.
But this 'appearance in most of the cases', this generality, governs the underlying reason only. So
far as the related ordained laws are concerned, they are not for 'most', but for all, human beings
and for all times.
Therefore, it is not correct to say that marriage or cohabitation should be lawful or unlawful
depending on whether or not the aforesaid benefit can be obtained from it. It will be absurd to
claim that marriage is not lawful without intention of procreation. Otherwise, such people will
have to say that: marriage of an infertile man or woman is unlawful; marriage of a woman in
menopause is unlawful; marriage of a minor girl is unlawful; marriage of a fornicator is
unlawful; intercourse with a pregnant wife is unlawful; intercourse without ejaculation is
unlawful; marriage, before establishing a household is unlawful; and so on and so forth.

The fact is that marriage between male and female is a lawful institution, and it has its own
permanent rules and regulations [which apply to the whole mankind for all times to come - with-
out any exception]. This institution was established for protection of common benefits which are
obtained from it in most cases, as you have seen. But it is meaningless to make this ordained
institution dependent on that benefit for its existence [or lawfulness], or to say that every
marriage or its every rule or aspect that did not lead to procreation was unlawful.
}
AN: Êc cc ÊccÊc Êc ÊccÊ mut'ah  cÊcÊ c   c c


 : Probably, the word,  (to translated here as 'such') is relative pronoun; the
verb,"you have Ê " is its antecedent; the pronoun in  Ê (with whom) refers to the relative
pronoun, and the words, "of them" to the antecedent. Meaning: Then as to such of the women
with whom you have Ê

Another possible grammatical explanation: The pronoun, in  Ê (with which) refers to

cohabitation (which was implied in the clause: c ccc (all)   cÊc then
would denote time and mean 'whenever'; and the words, 'of them', would be connected to the
verb,  which may literally be translated as, 'you seek to enjoy'. In this case, the
translation would be as follows: Then whenever you seek to enjoy (sexually) with any of them,
give them their dowries as appointed.

This sentence, "Then as to such of them..." undoubtedly branches out from the preceding talk - as
the letter, (then) shows - as a component is described after the whole, or a particular is explained
after the general. As was explained, the preceding sentence: Êcc  (them) c cc
c Ê is certainly a branching of a component or particular from a whole or general
concept.

Such branching is very common in the divine book. For example: ccccc c
Êc Êccc c cccc
 (2:184); ... Êccc cÊc
Ê c
 ccÊ 'umrah  cÊ hajj... (2:196); Êc cc
 c c  cc
Êc Êc cÊ ccc  cccÊc Êc   c cÊc
(false deities) c  c cÊ (2:256); there are many such examples.

There is no doubt whatsoever that the word,   c  to enjoy) used in this verse means
Ê marriage. The verse is Medinite, and a part of the chapter of 'The Women', that was
revealed in the first half of the Prophet's life at Medina, as the majority of its verses indicate; and
in that period this type of marriage, i.e. Ê, was, without any doubt, a common practice, a
prevalent custom among the Muslims - and the traditions unanimously accept this fact. It makes
no difference whether or not it was Islam which had originated this system; what is important is
the fact that this marriage was in vogue within the sight and hearing of the Prophet; and it had
this very name, Ê; no other word was used to denote this type of marriage. Accordingly,
there is no escape from applying the  c c Ê c Ê to the Ê marriage.
There were so many customs, practices and cohabits prevalent among the Arabs at the period of
the revelation, which had their own well-known and well-understood names; and whenever a
verse was revealed concerning them using their names - whether it was confirmation or rejection,
order or prohibition - there was no other way but to apply that nomenclature to their usual
meanings - i.e., to the customs concerned; nobody ever thought of interpreting those names in
their literal sense. For example, Qur'an has used the words, Ê

, trade, interest, profit, booty, and
many similar names, but no one could ever think that, for instance, Ê

of the House meant
planning to go to the Ka'bah; nor were other such names ever explained in their literal meanings.
Likewise, the Prophet (s.a.w.) brought many items of the Ê Ê, and they spread with their
given religious names, like c   (fast), cÊ

, etc. After the establishment
of these names, nobody would think of applying these words, when they appear in the Qur'an, to
their original literal meanings - once the words have been established for their terminological
meanings - in the usage of the religion or the people of religion.

Therefore, the only possible way is to apply the word,    of this verse, on the Ê
marriage, because it was known with this very name when this verse was revealed. It is quite
irrelevant whether or not the Ê marriage was later abrogated by the Qur'an or tradition.

In short, the verse speaks about an aspect of the Ê marriage; and it is the explanation which
is narrated from the ancient exegetes among the Companions and their disciples, like Ibn 'Abbas,
Ibn Mas'ud, Ubayy ibn Ka'b, Qatadah, Mujahid, as-Suddi, Ibn Jubayr, al-Hasan and others. The
same is the ÊÊ of the Imams of the Ê (a.s.).

This shows the incorrectness of the following two interpretations:

Some exegetes have written that   c , to seek enjoyment) means marriage, because
marriage-tie is established in order to get enjoyment from it.

Someone else has said that  actually means  (you enjoy); and 's' and 't'
have been added only for emphasis, [not to indicate seeking of something].

But both opinions are wrong, because prevalence and currency of Ê marriage (with this
very name) among them does not leave any room to its literal meaning to enter the hearers'
minds.

Moreover, if we accept [for the sake of argument] that the verse means seeking enjoyment, or
enjoying, then this conditional clause would not agree with the resulting clause. It will be wrong
to say that when you enjoy (sexually with) or seek to enjoy with, a woman, then give her dowry
to her. The wife becomes entitled to dowry just on recitation of the formula of marriage; it does
not depend on sexual relation, nor on the pursuit of the same (a term which may apply even to
proposal of marriage, recitation of marriage formula, foreplay and sexual intercourse, etc.). Of
course, half of the dowry is payable on recitation of the formula and the balance on coition.

Apart from that, many verses, which were revealed before it, had fully established the
obligatoriness of paying dowry, with all its various propositions. Accordingly, there was no
reason to repeat the order of its obligatoriness here. Vide, for example:

c c cÊ c   c ccc  (4:4). c cc ÊccÊ (one) c c
cc
ÊcccÊc cccÊccÊ
cccÊcccc cÊ  (4:20-
21).

Êc ccccc cc c c Ê cccÊccÊcÊcc



 ccÊcc ccc
 ccÊccÊc Êc ccÊ c c
ccÊc  c c   c ccÊ c cc cc cÊcc
cÊcÊcÊcccÊc

 ccÊcc cÊ (pay to them) Êcc
ÊccÊc

 c cÊc ccÊc  c c Ê cÊc cÊc  cc c
ccc
cÊcc Êc  (2:236-7).
Someone has proposed that this sentence may be aiming at putting emphasis on the law of
dowry. But the above-mentioned verses, and especially the ending clauses of the verses: c c
c ÊccÊ (one) c c
ccÊ. ., are much more forceful and stronger than the
verse under discussion. Therefore, how can this verse be supposed to put emphasis on those
verses?

Now, a look at the question of abrogation:

It has been said that this verse was abrogated by the following verses of the chapter of 'The
Believers':...c ÊccÊ c
 c
 c
ccÊ c ccÊ c ÊcÊ c
 ÊcÊ c
  ccÊc ccccÊc Êc  ccccÊcÊ c
cÊcÊccÊc   (23:5-7).

Another suggestion: It was abrogated by the verse of  Ê waiting period after divorce or
death of husband): c
Êc Êcc c c cÊccÊ c
  c c
ccÊcccÊc c
   (65:1); cÊc c c Êc
c
Ê  c c   ccÊcÊc   . . (2:228). Their argument: The marriage is
dissolved by means of divorce and waiting period, but Ê marriage has neither.

A third suggestion: It was abrogated by the verse of inheritance: cc ÊcÊcÊcc Êc
c  c (4:12). There is no inheritance in Ê marriage.

Fourth suggestion: It is abrogated by the verse of prohibition:  cccccÊ c

ccÊ  (4:23), as this verse is about marriage.

Fifth: It is abrogated by the verse of number:...Êcc Ê (other) c c ccc

c ccÊcc (4:3).

Others have said that the verse cÊ is abrogated by tradition. [But they seem unable to
agree on its details:]

It is said that the Messenger of Allah (s.a.w.) abrogated the Ê marriage in the year of
Khaybar [i.e., 7.AH]...

Others say: It was abrogated in the year of the Conquest [of Mecca, i.e., 8 AH],

Third claim: It was abolished in the Last Hajj [i.e., 10 AH].

A fourth claim is that Ê was allowed, then forbidden; arid this alternate permission and
prohibition happened "twice or thrice, and the last order was of prohibition.

Let us look at the claims of abrogation by the Qur'an:

1. As for the verse of the chapter of 'The Believers', first of all it cannot abrogate the verse of
Ê, because it is of Meccan
period while the verse of Ê is of Medinite period, and a Meccan verse cannot abrogate a
Medinite one. Second: The claim that Ê is not a marriage, or a woman married in Ê is
not a wife, is totally unacceptable. You will see the truth if you just look at the sayings of the
Prophet and wordings of the early Muslims, including the Companions and their disciples, who
always called it Ê marriage.

2. As for the claim of abrogation by the verses of inheritance, divorce or number, the relation
between these and the verse of Ê is not that of abrogator and abrogated. It is the relation
that exists between general and particular, or between unrestricted and restricted. Let us look, for
example, at the verse of inheritance; it is general and covers all wives whether married in
parmanent marriage or temporary one? and then the tradition particularizes it by removing some
groups from its jurisdiction, i.e,, it excludes wives of Ê marriage from inheritance.? The
same is obviously the case with the verses of divorce and number. Probably those who claimed
abrogation could not distinguish the two relations.

Of course, some scholars of the Fundamentals of Jurisprudence have said that if a particular
order is given then a contradictory general order follows, it abrogates the previous particular one.
But apart from weakness of this view (as has been explained in its place), it cannot be applied to
this case, because:

The verse of divorce (the general order) is in the chapter of 'The Cow', which is the first Medinite
chapter revealed before the chapter of 'The Women' which contains the verse of Ê

Likewise, the verse of number, a part of the same chapter of 'The Women', precedes [and is not
preceded by] the verse of 'Ê; the same is the case with the verse of inheritance, which
comes before the verse cÊ in one uninterrupted sequence and context in the same chapter.
The particular order, therefore, was given later than the general one, in any case.

3. The claim, that this verse was abrogated by this very verse of prohibition is most astonishing
of all. First, because the whole verse containing details of prohibited women and permission of
Ê is one single speech, having one context; its sentences are interlinked, its parts
interconnected. How could it be imagined that one of its clauses would legalize the Ê
marriage and the preceding sentences would revoke this subsequent order?

Second: This whole verse says nothing, explicitly or implicitly, about prohibition of temporary
marriage. It only aims at describing the categories of the women who are prohibited to man, and
then at declaring that all other women are lawful to them, either with marriage or possession; and
as we have explained, Ê is a marriage. The two things are not contradictory to each other,
so that it could lead to abrogation or revocation.

Objection: The clauses: c ccc (all)   cÊccÊcc  (them) c c
cc Êc  (them) ÊcÊ  cc  c  , makes it difficult to
interpret this verse in terms of Ê The former has made lawfulness of women conditional on
dowry and on marriage without fornication; and there is no marriage in Ê; that is why if a
man (who has a Ê wife) commits adultery, he is not stoned, because he is not considered as
married.

eply: First, this argument is not based on solid grounds. We have already described (while
explaining the phrase,   [them] ÊcÊ  cc  c   that  Ê  in
this context means chastity, hot marriage, because the phrase covers union with one's slave girls
as well.

Second: There will be no difficulty even if we agree, for the sake of argument, that  Ê 
refers here to marriage. It would only mean that the law of stoning an adulterer was not
applicable to a man who had a wife of Ê, and that this exclusion was based on the tradition,
not on the Qur'an. After all, the law of stoning itself is not mentioned anywhere in the Qur'an.

4. As for the claim of abrogation by tradition, we shall discuss it in detail under the "Traditions".
At this juncture, it is enough to point out that such abrogation is invalid c   , as it goes
against the    traditions ordering the Muslims to judge the traditions with the help of the
Qur'an and reject what does not agree with it.

}
AN: c ÊcccÊ cc Ê cÊ c
 c
 cc cccc
  c cÊ (he may marry) cÊ c Êcc ÊcÊ c
  cccc
  c  c  (riches; ampleness of ability); either meaning fits in the context. 
Ê  in this verse means free women, because it has been used in contrast to slave women;
this also shows that it has not been used in the meaning of chaste; otherwise it would have been
contrasted with unchaste. Obviously, it does not refer to married women either, because they
cannot be married again [as long as their present marriage continues]; nor does it mean Muslim
women; otherwise there was no need to qualify it with the adjective, 'believing'.

The words, "those whom your right hands possess", actually means slaves of other believers than
him who intends to marry, because a man is not allowed to 'marry' his own slave-girl - such a
marriage is void. Possession has been ascribed to all the believers - not excepting the suitor -
because Islam counts all believers as one body, not separate from one another, inasmuch as their
religion is one and their benefits are one; it is as though they were one person.

The words, 'free women' and 'maidens', have been qualified with the adjective, 'believing'. It
indicates unlawfulness of marriage with non-believing woman, be she a Jewish, a Christian or a
polytheist. This topic has a supplement which will be found in the beginning of the fifth chapter,
'The Table', Allah willing.

The verse says that whoever among you is unable to marry free believing woman, inasmuch as
he does not have means to pay dowry and meet her expenses, then he may marry believing slave-
girls, in Order that he should not face difficulties (because of his inability to marry free women)
and should not put himself in danger of indecency and spiritual infelicity.

The marriage, in this verse, refers to permanent marriage. The verse provides an alternative (of
an inferior category), i.e., if you are unable to do that, then do this. The talk has been confined to
only one group of the higher category, i.e., to the permanent marriage, to the exclusion of the
temporary one, because it is the permanent marriage which is more popular and which a man -
who wants to establish a house, procreate and leave an heir - naturally opts for. As for the Ê
(temporary) marriage, it is a facility provided by the religion, which Allah has used to lighten the
burden of His servants, in order that the path of indecency should be closed and social evils be
uprooted.

Not infrequently, the Qur'an narrows an ongoing talk to its well-known aspects which generally
come to mind at the first glance - and especially so in ordaining the Ê Ê rules and
regulations. For example, Allah says:

 c Êccc  cÊcÊcÊc Êc cÊ cc Êc c cccc
,
(he shall fast) Êc cccÊc (2:185). But we know that genuine reasons of
postponing a fast are not confined to sickness and journey.

c ccc cccc
cccccccÊc
 cccÊcÊcÊc

cccc c cc  cccÊ (4:43), As you see, the
verse mentions only the more common and well-known causes of  (ritual ablution
with earth). There are many examples of this style.

This explanation has been written keeping in sight the general view that this verse refers to the
permanent marriage. But its wordings can easily be applied to marriage in general permanent and
temporary alike - as will be shown in explanation of the rest of the clauses.

What we have shown here is that even if we apply the word 'marriage' here to permanent one,
and look at the inferior alternative it provides and the latitude it gives, it does not necessarily
follow that the marriage in preceding verse should exclusively refer to the permanent one and
that the verse: Êc c ÊccÊc Êc ÊccÊ mut'ah ..., should have nothing to do
with Ê marriage - as some people have said. The fact is that both sides of this latitude - the
original order and the alternative - are found in this very clause, "And whoever among you has
not within his power ampleness of means... then (he may marry) of those whom your right hands
possess...". There is no need to go further back to explain this verse.

}
AN: cÊc c cc Ê

cc (sprung) the ccÊcÊ; As this
order was conditional on belief; and belief is a matter of heart, the reality of which cannot be
known by others. There was a possibility for people to think that the permission was conditional
on something difficult or next too impossible; this could have prevented them from making use
of it. Therefore, Allah declared that He knows the faith of His believing servants. It implies that
people are required to base their mutual dealings on apparent signs that point to the faith, like the
two witnessings, attending congregational prayers and discharging common religious duties.
Thus, the criterion is the apparent belief, not its reality.

The direction given to non-affluent Muslims to marry slave-girls had another apparent
disadvantage, which could affect compliance: Common people looked down at slaves, who
generally suffered from disrespect and dishonour, indignity and humiliation. This created in the
people a sort of disinclination towards mingling and mixing with them socially, and particularly
towards establishing marriage-ties with them, which is a lifelong partnership and unites both
parties in heart and body.

[To erase that aversion] Allah has said, "you are (sprung) the one from the other". It is a clear
reality which would, if pondered upon, remove this wrong impression, this prejudice. Slave is as
much a human being as is a free man; there is no difference between them in any aspect of
humanness. The only difference is in some laid down rules which were necessary for
maintenance of human society, so that they could lead to people's felicity. But such distinctions
have no validity before Allah. What is recognized there is the piety with which man finds honour
before Allah. It is not good for the believers to be influenced by such imaginary allusion which
would remove them from knowledge, the real knowledge that ensures their success and
happiness in both worlds. It should not be forgotten that deviation from the straight pathway -
even if it looks slight in the initial stages - continues to take man further and from the path of
guidance until it throws him into the valley of perdition.

It is now cleat that the sequence in the beginning of the verse that contains a condition and
implies a sort of concession and latitude  ÊcccÊ cc Ê cÊ c
 c

 cc cccc  c cÊ [he may marry] cÊ c Êcc
 ÊcÊ c
  . .), is just a way of talking, using the same style which the audience
generally did under the influence of its habit and custom. But it is not an obligatory condition
that the believers must follow this sequence. In other words, it is not that one has to be too poor
to marry a free woman before he is allowed to marry a slave girl. It is just that the Qur'an has
addressed the people in their own language. That is why it has said that if you are unable to
marry free women] you should marry slave girls without any hesitation. Then it has drawn their
attention to the fact that the free and the slave both are members of the same humanity, each of
them is related to the other.

It also shows incorrectness of what someone has written under the clause, "and that you abstain
is better for you", that it means: if you abstain from marrying slave women and remain chaste, it
is better for you than marrying them - as it may bring disgrace and indignity to you. The fact is
that the clause, "you are (sprung) the one from the other", contradicts such interpretations.

}
AN: ccÊc ÊcÊc
 ccÊ c

cc cÊcÊ c   c
 c
Êc cÊ cc  cc  c
 
In this paragraph, Ê 
refers to chaste women; it cannot mean married ones, because there is no question of marrying
them while they are married.   Ê (fornicating women) is placed parallel to the
phrase, "receiving paramours". Ê (is plural of Ê  (friend, paramour); it is used for
masculine as well as feminine and for singular as well as plural; this verse uses the plural form to
clearly point to numerousness; when one takes a paramour for fornication, one generally does
not stop at one or two, because man's appetite does not stop at any point once it exceeds the
limit.

It is looking at this contraposition that someone has said: The word, fornication, as used in this
verse, means open illicit sexual relation, and receiving paramour implies secret liaison, Such
secret affairs were commonplace in Arabia; even among free women it was not frowned upon;
while open fornication was criticized if done by other than slave girls.

The clause, "so marry them with the permission of their people", advises them to marry slave
women provided it is done with permission of their masters; because the rein of their affairs is
held by none other then their masters. The masters have been called their 'people' in accordance
with the preceding clause: c (sprung) ÊcccÊcÊ; thus the slave girl is a
member of the family of her master, and the master is her guardian, her people.

One has to give them their dowries in a proper way. In other words, the suitor should fix her
dowry according to prevalent standard; paying it to her actually means paying it to her master.
The clause guides the people to appoint and pay their dowries without reduction, without delay
and without hurting the feelings.

}
AN: c ÊcÊccc c cÊc cÊcc cc cÊc Êc
cÊcÊc
 Êc Ê Êc (inflicted) 
cc 
The verb Ê  (they are
taken in marriage) is in passive voice; some have recited it in active voice, and that recitation is
rather preferable.

If  Ê  refers to their marriage, then it was included in the conditional clause just because
the preceding talk had circled around their marriage. [It has no legalistic significance] because if
a slave fornicates, she gets only half the punishment of a free woman who is guilty of the same
offence; and it makes no difference whether the slave girl is married or not; her being married
does not increase her sentance in any way.

But if  Ê  refers to their being Muslims - which the recitation of active voice would
support - then the meaning will fit the wordings effortlessly. They shall suffer half the
punishment of the free women, no matter whether they are married or not.

The punishment refers to flogging not stoning, because stoning cannot be halved. This in its turn
proves that the word, Ê  (translated here as 'free women') refers to unmarried ones,
and not to the married ones who are mentioned by the same word, in the beginning of the verse
[24: cc c ]. The definite article in 'the punishment', refers to the well-known
punishment. The meaning: If believing slave women commit indecency, i.e., fornication, they
shall be given half the punishment of unmarried free women, that is, they shall receive fifty
stripes.

Another possible explanation: Ê  may imply chastity. The salve girls in those days were
not free to do as they liked; they had to obey the orders of their masters, especially in indecency
and debauchery. When they indulged in prostitution, it was usually by the order of their masters
who exploited them and used them as a source of income. The masters sold their slaves' honour
to increase their wealth. This aspect is implied in the prohibition contained in the verse: cc
c
cc c  cc
   c ÊcÊc cc
cÊ c ccc cÊc
 cccÊ c  c  (24:33). Obviously when they sold their bodies and indulged in
prostitution, it was done by the order of their masters, without any choice left to them. If the
masters did not compel them for fornication, then the believing slaves among them would have
observed Islamic piety, at least in appearance, and would have preserved their chastity as was
expected of a believer. But if they indulged in fornication after that, then they. would be given
half the punishment of free women. It is this aspect to which the verse points, "and when they are
taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment
which is (inflicted) upon free women".
But if the word Ê  (translated here as, "taken in marriage"),is taken to indicate chastity
['and when they become chaste'],then the conditional clause would be superfluous, because if
they were not chaste then they would be under duress, compelled to do as their masters said.
Likewise, there would be no meaning in the words: ccc
cc c  cc

   c ÊcÊc cc
cÊ  (24:33), because if they do not want to be chaste,
there is no question of compulsion by the masters - they would indulge in fornication willingly.
Think over it.

}
AN: Ê c ccÊ ccc Êc c c c c  c 
c
literally means affliction, hardship and perdition; in this context, it implies fornication, which
takes place when man is afflicted by lust, suffers from hardship of sexual desire and thus falls in
perdition. The demonstrative pronoun, 'This', reportedly refers to the marriage with slave girls
mentioned in this verse. Accordingly, the next clause, "and that you abstain is better for you",
would mean: If you abstain from marrying slave girls, or from fornication, it is better for you.
Also, possibly the pronoun refers to obligation of marriage with slave girls, or marriage in
general - if such ideas could be inferred from the context of the preceding verse; and Allah
knows better.

However, abstinence and patience is better, in any case. If it indicates abstaining from marrying
slave girls, it is because of the rights their masters have on them and on their offspring - as
described in books of jurisprudence; and if it implies abstaining from illicit sexual relations, then
it looks at the purity of character that the patience and abstinence create, and at the trait of piety
which is strengthened when man refuses to yield to his lustful desires - no matter whether he is
married or not; "and Allah is Forgiving, Merciful": He erases, through His forgiveness, the
effects of evil thoughts from the minds of His pious servants, and has mercy on them.

}
AN: Êc  cc
 cc

This sentence and the subsequent ones indicate and
explain the ultimate goal of various laws ordained in the preceding three verses; and the benefits
that are derived when society follows them scrupulously. The meaning, accordingly, will be as
follows: Allah desires to explain to you the rules of His religion, as it leads you to the good of
this world and the next one, and contains many underlying benefits and reasons. According to
this explanation, the object of this verb was deleted to show its greatness and importance.
Another possibility: The verbs, "to explain to you", and "to guide you", may be having a
common object, i.e., 'the ways of those before you'.

}
AN: cc cc cÊc  ccÊ cc

That is, the life-styles of the
prophets and the good people, who spent their days seeking Allah's pleasure, and through it
enjoyed the happiness of this world and, the hereafter. If this interpretation is correct, then "the
ways" would indicate their way of life in general terms, not all their customs and traditions with
all their details and particulars. Accordingly, there would be no room for the objection, that the
ancients had some laws which these very verses have revoked, like marriage between brothers
and sisters in Adam's time, and having two sisters together (in the Ê Ê of Ya'qub, who,
according to some reports, had two sisters together - Leah, mother of Judah, and Rachel, mother
of Joseph).

There is another interpretation offered by some people: The clause speaks about guiding to the
ways of all previous societies, no matter whether they were on the right path or the wrong.
Accordingly, it means: We have explained to you all the previous customs - right and wrong, all
- in order that you may have an insight into them, adopt the right customs and reject the wrong
ones.

There is no difficulty in accepting this meaning, except that guidance has not been used in this
meaning in the Qur'an. It has always been used for conveyance to the truth or to show the truth.
Allah says: ccc c ÊccccÊc  c Êcc
  (28:56);
c
cÊc Ê cÊ cÊc cÊcccÊccÊ (76:3). It is more
appropriate to the Qur'anic taste to express such ideas, as given by that exegete, with the words,
explanation or narration, etc.

Nevertheless, if the verb, "to explain to you" and "to guide you" are taken to have the common
object, "the ways of those before you"; and the subsequent verb, "to turn to you (mercifully)", is
also taken to refer to the same, then the above explanation will fit the verse properly. The
meaning, then, would be as follows: 'Aliah explains to you the ways of those before you, and
guides you to the correct ones among them, and turns mercifully to you concerning the wrong
customs which you had adopted. The preceding verses have mentioned previous people's
customs - right and wrong both - and have proclaimed pardon for the wrong practices of the past.

}
AN: cccc (mercifully), cÊc c c


c Ê here refers to
Allah's turning to His servant with favour and mercy, ordaining the Ê Ê and explaining the
reality, and guiding him to the right path. All these are various facets of Allah's turning, as is the
acceptance of the servant's repentance and erasure of sin's effects and consequence from him.

The ending clause, "and Allah is Knowing, Wise", covers all the clauses of the verse. Had it been
connected only to the last one, it would apparently have been more appropriate to say: and Allah
is Forgiving, Merciful.
.
}
AN: cÊc  cÊcc Êccc (mercifully) cÊ c Êc
(their)   c ccc  
The verse reiterates Allah's turning to the believers to
indicate that the following sentence, i.e., "and those who follow (their) lusts desire that you
should deviate (with) a great deviation", stands face to face with the only last of the three clauses
of the preceding verse. If there were no repetition, the sentence, "and those who follow...", would
have looked as standing parallel to all three preceding clauses, and would have seemed
irrelevant.

The great deviation implies transgression of Allah's limits described in these verses: Having
incestuous relations; disregarding the effects of blood and marriage-relationships; licentiousness
and debauchery ; and refusal to follow the right path laid by Allah.

}
AN cÊc  cÊcc Êcc Êcc ccc cc 

Man is weak. Why? Because desire is an integral part of his creation; it unceasingly incites him
to indulge in lust, and thus creates an internal turmoil. Allah in His mercy and favour, has made
lawful for them the ways to calm down then desire, i.e., He has ordained the institution of
marriage to lighten their burdens and lessen their hardships, as He has said: c ccc
(all)   cÊ This includes marriage and possession; in this way He has guided them to the
ways of those who were before them. Then He has given them another concession by legalizing
the Ê marriage, as it does not entail as much hardships as the permanent marriage does, i.e.,
heavy dowry, regular maintenance, etc.

Someone has said: The lightening of burdens refers to the permission of marrying slave girls in
times of need. But this explanation is not to the point. Arabs used to marry slave girls at times of
need even in pre-Islamic days; this custom was prevalent among them, although they did not like
it, and considered it degrading to themselves. What these verses have done is to erase that stigma
and removes that dislike and aversion, by explaining that a slave girl is as much a human being
as a free woman is, without there being any difference between them in any way. The status of
slavery does not make a slave unworthy of social mingling and family ties.

Undeniably, the verses are clearly addressed to the believers of this Ê Accordingly, the
said lightening of burdens concerns this Ê only, and it means what we have described.

Now, the given reason that, "man is created weak", is not confined to this Ê; it is common
to all humanity, be they of this Ê or of the previous ones; while the lightening of burden
was ordained for this Ê only. The verse, thus, gives a general cause but keeps silent about
what restricts its effect. It is as though it was saying: We have lightened your burdens, because
the Weakness pervading the mankind was always demanding this lightening; but there were
always some impediments there, which prevented it from taking effect - the impediments which
hindered lightening of burdens and spreading of mercy in previous nations. Then came your turn
and the divine mercy has now encompassed you and its effects are now appearing among you.
Now the said cause has brought its effects into being and Allah has reduced your burdens -
although the previous nations were not allowed this concession. This fact may be gleaned from
the following two verses:  c ccccc ccc cÊc  cccÊ cc
  (2:286); cÊ cÊ cccÊ cc c
cccÊ Ê
c c   (22:78).

It appears from the above that this general cause also aims at showing that all the favours
bestowed on humanity have appeared in their complete form in this Ê

Traditions
The Prophet (s.a.w.) said: "Verily, Allah has forbidden by reason of breast-feeding what He has
forbidden by reason of blood-relationship."

Also he (s.a.w.) has said: "Suckling is a relationship like blood-relationship."

Malik and 'Abdu r-Razzaq have narrated from 'A'ishah that she said: "Among what was revealed
of the Qur'an was (the verse of) ten known sucklings; then it was abrogated by (the verse of) five
known (sucklings); and the Messenger of Allah expired and those (verses) were a part of what
was recited of the Qur'an." Ê

The a thor says: as-Suyuti has narrated in his above book other traditions from 'A'ishah,
through other chains. But they are among the traditions which imply distortion and alteration of
the Qur'an; such reports are totally rejected because of their inconsistency with the Qur'an.

'Abdu 'r-Razzaq, 'Abd ibn Hamid, Ibn Jarir, Ibnu'l-Mundhir and al-Bayhaqi (in his  
have narrated through two chains from 'Amr ibn Shu'ayb, from his father, from his grandfather
from the Prophet (s.a.w.) that he said: "When a man marries a woman, then it is not lawful to
him to marry her mother, whether he has gone into that girl (his wife) or not; on the other hand,
if he marries the mother and divorces her before going into her, then he may marry (her)
daughter, if he so wishes."   

The a thor says: This meaning is narrated through the Shi'I chains from the Imams of Ê
(a.s.), and it is their known ÊÊ, and the same is inferred from the Qur'an, as was explained
in the preceding Commentary. But the Sunnis have narrated from 'Ali (a.s.) that there was no
harm in marrying the mother of the wife (if one divorces the latter) before establishing sexual
relations with her; and that she was in this respect like the step-daughter; also that it was not
unlawful for a man to marry his step-daughter if she was not under his guardianship. But such
assertions are contrary to all that is narrated from them (Imams, a.s.) through the Shi'i chains.

al-Kulayni has narrated through his chains from Mansur ibn Hazim that he said: "I was with Abu
'Abdillah (a.s.) when a man came and asked him about a man who had married a woman, but she
died before he could establish sexual relations with her - 'Can he marry her mother? Thereupon,
Abu 'Abdillah (a.s.) said: 'A man of us had done so and had not considered it objectionable.'
Then I said: 'May I be made your ransom! The Shi'ah do not boast except by the judgment of 'Ali
(a.s.) concerning this (problem) about  Ê ÊÊ, about which Ibn Mas'ud had given a ruling
that there was no snag in it. Then he came to 'Ali (a.s.) and asked him. 'Ali (a.s.) said to him:
"From where [i.e., on what authority] will he take her?" He said: "From the word of Allah, the
Mighty, the Great: cc 
Ê c Êcc cc  Ê
, (born) cc  c
c ÊccÊcc cc ccÊccc ccÊcÊc cccc (in
marrying them).' 'Ali (a.s.) said: "This is conditional, while that (i.e., prohibition of the mother-
in-law) is unconditional." ' Then Abu Abdillah (a.s.) said to the man [who had asked the
question]: 'Do you not hear what this (man) narrates from 'Ali (a.s.)?'

"Thereafter when I stood up, I felt remorse and said (to myself): 'What have I done? He [i.e., the
Imam, a.s.] says: "A man of us had done so and had not considered it objectionable", and then I
[contradict him and] say: '"Ali (a.s:) had given such ruling on this (matter)".' So 1 met him
afterwards and said: 'May I be made your ransom! Concerning that man's enquiry, it was a
mistake on my part that I spoke as I did; so what do you say in this respect?' He said: '0 Shaykh!
You inform me that 'Ali (a.s.) had decided this matter and then you ask me what I say about it!'"
( )

The a thor says: The story of his judgment concerning the rulling of Ibn Mas'ud, as narrated in
Ê from  , is as follows: A man from (the tribe of) Banu Shamakh
married a woman, but before establishing sexual relations with her, he saw her mother and liked
her. He asked Ibn Mas'ud about it; and he told him to leave (i.e., divorce) the said wife and then
marry her mother. He did so, and got children from her. Then Ibn Mas'ud came to Medina and
was told that she was not lawful (for him). Therefore, on returning to Kufah he informed the man
that she was forbidden to him; and he separated from her.
But this story does not ascribe that judgment to 'Ali (a.s.). It rather says that he had asked the
Companions of the Prophet about it. Another text says that he had asked 'Umar about it. A third
narration says that he was informed that his ruling was not correct and that that condition applied
to the step-daughters only.

[ash-Shaykh narrates] through his chains from Ishaq ibn 'Ammar from Ja'far (a.s.) from his father
(a.s.) that 'Ali (a.s.) used to say: "The step-daughters are forbidden to you (who are born) of the
mothers with whom you have cohabited, no matter whether they are in your guardianship or not;
and (the wives') mothers are (forbidden) unconditionally, whether sexual intercourse was
established or not. Therefore, treat as unlawful and unconditional what Allah has kept
unconditional."    

The a thor says: Some Sunni traditions ascribe to 'Ali (a.s.) that prohibition of step-daughters
was conditional on their being in one's guardianship. But this is rebutted by the traditions
narrated from the Imams cÊ (a.s.), and as was explained earlier, the latter was in
conformity with the connotation of the verse.

Ê (translated above as unconditionally,) is derived from ÊÊ, which implies a
thing that has a single colour, unmixed with another colour. This adjective is used for those
categories of prohibited women whose prohibition is general and unconditional, that is, mothers,
daughters, sisters, paternal aunts, maternal aunts, brother's daughters and sister's daughters, as
well as foster relatives, mothers-in-law and daughters-in-law.

Zurarah narrates from Abu Ja'far (a.s.) that he asked him about a man who has a slave girl with
whom he has cohabited - "Is it lawful for him to marry her daughter?' The Imam (a.s.) said: 'No.
She is as Allah has said: cc 
Ê c Êcc cc  Ê
'"   

Abu 'Awn has reported that he heard Abu Salih al-Hanafi saying: '"Ali (a.s.) said one day: 'Ask
me (whatever you wish to ask).' Ibn al-Kawwa' said: 'Tell me about the daughter of the foster
sister, and about two sisters in possession (of one master).' (The Imam, a.s.) said: 'Surely you are
wandering;(better) ask about that which concerns you or may be useful to you.' Ibn al-Kawwa'
said: 'We ask you only about what we do not know; as for that which we know, we do not ask
you about.' Then (the Imam, a.s.) said " c #: 'As for the two slave sisters, one verse makes
them lawful, while another prohibits them; and I neither allow them nor forbid them; but I do not
do it nor does anyone of my household.' '  , al-'Ayyashi)

It is narrated from Mu'ammar ibn Yahya ibn Salim that he said: "We asked Abu Ja'far (a.s.)
about what the people narrate from the Leader of the faithful (a.s.) concerning things which he
neither allowed nor prohibited except his own self and his children; and I said: 'How is it
possible that he said, "One verse allows it and another forbids it".'We said: 'First of all, either,
one of them had abrogated the other, or both were decisive which should be followed.' (The
Imam, a.s.) then said: 'He made the matter clear to them when he forbade himself and his
children.' We said: 'What prevented him from explaining it [in clear words] to the people?' He
said: 'He was afraid that his (orders) would not be obeyed; because if the Leader of the faithful
could firmly establish his authority, he would have enforced the Book of Allah, all of it, and the
truth, all of it!'" ÊÊ 

The a thor says: The tradition of 'Ali (a.s.), referred to, is the one narrated from him through
the Sunni chains. It is quoted in Ê from al-Bayhaqi and others that 'Ali (a.s.)
said about two sister slave girls: "One verse makes them lawful while another one prohibits
them; and I neither allow (it) nor disallow (it); nor do I make them lawful or unlawful; and I do
not do it, nor do the people of my household (do so)." The same book narrates from Qubaysah
ibn Dhu'ayb that someone asked 'Ali (a.s.) about it and he said: "If I had any authority and had
found anyone doing it, I would have made him a warning example (i.e., would have given him
exemplary punishment)."

'Abdullah ibn Sinan said: "I heard Abu 'Abdillah (a.s.) saying: 'If a man has two [slave] sisters in
his possession, and has sexual relations with one of them, and then wishes to have the same
[relations] with the other, it is not allowed to him to do so, until the former goes out of his
possession - either he gifts her (to someone) of sells her. Thus it will be sufficient if he gives her
as a gift to his son.'" ÊÊ 

Muhammad ibn Muslim said: "I asked Abu Ja'far (a.s.) about the word of Allah: cc c
c
cÊ c Êcc ÊcÊ c
   He said: 'It is [like] this, that a man orders
his slave (whom is married to his slave girl), and tells him, "Put aside your wife and do not go
near her". Then he keeps her confined until she sees her blood; after that he touches her.
Thereafter when she again sees blood after his touching her, he returns her to him [i.e., to her
slave husband] without [any need of anew] marriage.'" ( c , al-'Ayyashi)

Ibn Muskan has narrated through Abu Basir, from one of the two Imams (a.s.), about the word of
Allah: cc c c
cÊ c Êcc ÊcÊ c
  , that he said: "They
are the women having husbands except those whom your right hands possess. If you have give a
your slave girl in marriage to your slave boy, you may remove her from him if you so wish." "I
said: 'Do you see, if he has given her in marriage to other than his own slave boy?' He said:
'(Then) he has no right to remove (her from him) until she is sold away; then if he sells her, her
affair is transferred to other than him (i.e, to the buyer); then the buyer may separate (her from
her husband) if he so desires, and may reconfirm (the marriage) if he so wishes." ( , al-
'Ayyashi)

as-Suyuti has narrated from Ahmad, Abu Dawud, at-Tirmidhi (who has said that the tradition is
good) and Ibn Majah, from Firuz ad-Daylami, that he entered into Islam and there were two
sisters under him (i.e., he had gathered two sisters in marriage); so the Prophet (s.a.w.) said to
him: "Give divorce to whomever you wish (to leave) of the two." Ê

Ibn 'Abdi'l-Barr has narrated in   Ê, from Ayas ibn 'Amir that he said: "I asked 'Ali ibn
Abi Talib and said: (I have two sisters among my slaves, with one of whom I have established
sexual relations and she has borne children for me; then I am attracted to the other; now what
should I do? He said: 'You should emancipate the one you had cohabited with, then you (may)
cohabit with the other.' Then he said: 'Surely, all the categories of free women forbidden to you
in the Book of Allah, are also forbidden to you from among those whom your right hands
possess, except the number (or he said, 'except the limit of four') and all the categories forbidden
to you in the Book of Allah through kinship, are also forbidden to you through breast-feeding.'"
  

The a thor says: as-Suyuti has narrated it from 'Ali (a.s.) through other chains too.

Abu Hurayrah said: "The Messenger of Allah (s.a.w.) said: 'A woman and her paternal aunt are
not gathered together, nor are a woman and her maternal aunt,'" ( Ê Ê, al-Bukhari, Muslim)

The a thor says: This theme is found also in some Sunni traditions narrated through other
chains; but the traditions of the Imams of Ê (a.s.) refute it, and the Qur'an supports them.

at-Tayalisi, 'Abdu 'r-Razzaq, al-Fariyabi, Ibn Abi Shaybah, Ahmad, 'Abd ibn Hamid, Muslim,
Abu Dawud, at-Tirmidhi and an-Nasa'i; as well as Abu Ya'la, Ibn Jarir, Ibnu'l-Mundhir, Ibn Abi
Hatim, at-Tahawi, Ibn Hibban and al-Bayhaqi (in his   have narrated from Abu Sa'id al-
Khudri that he said: "Verily, the Messenger of Allah (s.a.w.) sent an army, on the day of Hunayn,
to Awtas. They met the enemy and defeated them after a fight and took captives. Some
companions of the Messenger of Allah (s.a.w.) refrained from cohabiting with them, because
they had their polytheist husbands. Then Allah revealed: cc c c
cÊ c
Êcc ÊcÊ c
  , that is, except those whom Allah has given to you as booty. So
we treated them as lawful to us on that authority." (Ê) The a thor says: The
same book narrates it through at-Tabarani from Ibn 'Abbas.'Abd ibn Hamid has narrated
from'Ikrimah: "This verse in the chapter of 'The Women', i.e.: cc c c
c
Ê c Êcc ÊcÊ c
  , was revealed about a woman, called Ma'adhah, who was
married to an old man of Banu Sadus, named Shuja' ibn al-Harith. There was his other wife with
her, who had borne to him children, [now grown-up] men. Shuja' went to Hajar to get provisions
for his family. In the meantime., a cousin of Ma'adhah passed from there, and she said to him:
'Take me away to my people, because there is no good with this old man.' So he carried her away
with him. (Their departure almost) coincided with the old man's arrival. He went to the
Messenger of Allah (s.a.w.) and said: 'O Messenger of Allah, and the most excellent of the
Arabs! I had gone out in [the month of] Rajab to get provisions for her; and and she fled away;
and she is the worst dominator for anyone who is dominated; she saw a boy sitting on the hump;
there is a desire in her and in him.' The Messenger of Allah (s.a.w.) said: 'Bring (them) to me!
Bring (them) to me! If the man has opened her cloth (i.e., committed adultery with her), then
stone her; otherwise, return to the old man his wife.' So Malik, son of Shuja' from the other wife,
went out in pursuit and and brought her back and she came down to her house."   

The a thor says: It has repeatedly been mentioned that such stories purpoting to describe the
occasion when a verse was revealed - and especially those dealing with some parts or clauses of
a verse - are merely the attempts of the narrators to fit some events to some verses or sentences;
they do not give the real reasons of revelation.

as-Sadiq (a.s.) was asked about the word cÊcc al-muhsanat 

He said: "It
means those who are married." Then he was asked about the words, and Ê cc
cÊ c ÊcÊcc cÊc cc [5:5]; he said: "The chaste women." c
cÊÊ Ê
The a thor says: al-'Ayyashi too has narrated it from the same Imam (a.s.).

at-Tabrisi has explained the words, c ÊcccÊ cc Ê cÊ c
 c
 c
c , as "whoever among you does not have riches"; and according to him it is narrated from
Abu Ja'far (a.s.). 


as-Sadiq (a.s.) said: "Today a free man should not marry a slave girl. It was (allowed) as Allah
has said, c ÊcccÊ cc Ê cÊ c
 c
 cc ; and ampleness
of means refers to dowry, but today the dowry of a free woman is just like) the dowry of a slave
girl or even less." ( )

The author says: Wealth and riches is one connotation of 'ampleness of means', as was explained
earlier. The tradition does not show more than undesirability of such marriages.

Abu'l-'Abbas al-Baqbaq has said: "I said to Abu 'Abdillah (a.s.): 'Can a man marry a slave girl
without the permission of her people?' He said: 'It is fornication. Surely Allah says: cc
Êc ÊcÊc
 ccÊ c

 " ÊÊ 

Ahmad ibn Muhammad ib Nasr says: "I asked ar-Rida (a.s.); 'Can Ê be done with a slave
girl with the permission of her people?' He said: 'Yes. Surely Allah, the Mighty, the Great, says:
ccÊc ÊcÊc
 ccÊ c

 "   

Muhammad ibn Muslim says narrating from one of the two Imams (a.s.): "I asked him about the
word of Allah regarding the slave girls, c ÊcÊccc c  - 'What was the
connotation of  Ê  here?' He said: 'Consummation of marriage.' I said: 'Then if the marriage
is not consummated, there is no [fixed] punishment prescribed for them? He said: 'Certainly.'"
( , al-'Ayyashi)

Hariz said: "I asked him about Ê . He said: 'He who has that which suffices him.'" (  )
Muhammad ibn Qays narrates from Abu Ja'far (a.s.) that he said: "The Leader of the faithful
(a.s.) used to sentence slave men and women, if any of them committed fornication, to be
flogged fifty stripes - whether he/she be a Muslim or unbeliever or Christian; and he/she was not
to be stoned or banished."  

Abu Bakr al-Hadrami narrates that Abu 'Abdillah (a.s.) said about a slave who defamed a free
man [of fornication]: "He shall be flogged eighty stripes; it is among the rights of the people; as
concerning that which is among the rights of Allah, the Mighty, the Great, he shall be given half
of the prescribed punishment." "I said: 'What are the things among the rights of Allah, the
Mighty, the Great?" He said: 'When he fornicates or drinks liquor; it is among those rights for
which he shall be given half of the punishment "   

Barid al-'Ijli narrates from Abu Ja'far (a.s.) that he said about a slave girl who commits
fornication: "She shall be given half the prescribed punishment, no matter whether she has a
husband or not." ÊÊ 

Ibn Jarir has narrated from Ibn 'Abbas that he said:   Ê refers to those who commit
fornication openly; and Ê ÊcÊ, to those who have only one paramour." Also he
said: "The people of the (era of) ignorance considered fornication unlawful if it was done openly;
but what remained concealed was treated as lawful. They used to say: 'What becomes known is
ignoble, but there is no blame in that which remains secret.' Then Allah revealed: ccc
 ccc   cÊ ccÊc Ê Êcc

ccÊ c Ê Êccc
[6:151], (Ê)

The a thor says: There are numerous traditions on the themes described above but we have
quoted only a few of them as samples.

A
eview of Traditions Abo t ö
 Marriage

Abu Basir says: "I asked Abu Ja'far (a.s.) about the Ê He said: 'It has been revealed in the
Qur'an: Êc cc ÊccÊc Êc ÊccÊcÊ,  cÊcÊ c   c c


 ccÊc cccccc Êccccc Êc c


 "  

Ibn Abi 'Umayr narrates through his narrator from Abu 'Abdillah (a.s.) that he said: "It was
revealed (as follows): Êc cc ÊccÊc Êc ÊccÊ mut'ah - for a fixed period -
 cÊcÊ c   c c

 c  

The a thor says: This recital has been narrated by al-'Ayyashi from Abu Ja'far (a.s.); also the
Sunnis have narrated it by various chains from Ubayy ibn Ka'b and 'Abdullah ibn 'Abbas, as will
be described below. Probably, such traditions aim at describing the intended meaning of the
verse, rather than asserting that the actual revelation contained these words.

Zurarah said: " 'Abdullah ibn 'Umayr al-Laythi came to Abu Ja'far (a.s.) and asked: 'What do you
say about Ê with women?' He replied: 'Allah has made it lawful in His Book and on the
tongue of His Prophet; therefore, it is lawful up to the Day of Resurrection.' He said: '0 Abu
Ja'far! (a person) like you says this while 'Umar had prohibited and-made it unlawful?' He said:
'Even if he did so.' Then (al-Laythi) said: 'I seek Allah's protection for you that you should
consider a thing lawful which 'Umar had made unlawful.'"

Zurarah says: "Then the Imam said to him: 'Well, you adhere to the word of your companion,
while I am on the word of the Messenger of Allah (s.a.w.). Well, come on, let me utter
imprecations against you that the (right) word is that which the Messenger of Allah (s.a.w.) had
said, and that false is that which your companion had uttered.' Thereupon 'Abdullah ibn 'Umayr
turned to him and said: 'Would you like it if your women, and your daughters, and your sisters,
and your cousins did it? Zurarah says: " Then Abu Ja'far (a.s.) turned away from him when he
mentioned his women and cousins."   

Abu Maryam narrates that Abu 'Abdillah (a.s.) said: "As for the Ê, the Qur'an was revealed
for it (i.e., the Qur'an allowed it), and the tradition of the Messenger of Allah (s.a.w.) put it in
force."   

'Abdu 'r-Rahman ibn Abi 'Abdillah said: "I heard Abu Hanifah asking Abu 'Abdillah(a.s.) about
Ê (The Imam, a.s.) said: 'About which Ê you are asking?' He said: 'I have already
asked you about the Ê of Ê

[i.e., Ê

"; now tell me about the Ê of
women, is it right?' Then (the Imam, a.s.) said: 'Allah be praised! Have you not read the Book of
Allah: Êc cc ÊccÊc Êc ÊccÊ mut'ah,  cÊcÊ c   c c


  He said: "By Allah! (It seemed as if) it was a verse I had never read.'"   

Muhammad ibn Muslim narrates from Abu Ja'far (a.s.) that he said: "Jabir ibn 'Abdillah has
narrated from the Messenger of Allah (s.a.w.) that they [i.e., the Muslims] went on an expedition
with him [the Holy Prophet], and he made Ê lawful for them and (then) did not prohibit it;
and 'Ali used to say: 'Had not the son of Khattab (i.e., 'Umar) gone ahead of me in this matter
[i.e., had he not forbidden it before I came to power], none would have committed fornication
except a scoundrel'; and Ibn 'Abbas used to say: Êc cc ÊccÊc Êc ÊccÊ
mut'ah - for a fixed period -  cÊcÊ c   c c

 ; and these people deny it,
while the Messenger of Allah (s.a.w.) had allowed it and not forbidden it.'"  , al-
'Ayyashi)

Abu Basir narrates from Abu Ja'far (a.s.) that he said about Ê
"The verse was revealed;
Êc cc ÊccÊc Êc ÊccÊ mut'ah,  cÊcÊ c   c c

 cc
Êc cccccc Êccccc Êc c

  Then he said:
"There is no blame if you increase her (dowry) and she increases your (period), when the period
(fixed) between you two expires. You may say, with her consent,'I make you lawful for me for
another (fixed) period.' But she is not lawful for other than you until her waiting period expires;
and her waiting period is two monthly courses."   

ash-Shaybani narrates from Abu Ja'far and Abu 'Abdillah (a.s.) that they said regarding the verse,
cÊc cccccc Êccccc Êc c

 
"It means
that he increases her dowry or she increases his (fixed) period."

The a thor says: There are    or nearly    traditions narrated from the Imams
of Ê on the above themes; but we have quoted only a few of them. Anyone wanting to
study the lot, should refer to the collections of traditions.

êTraditions on the
ecitation: "Žor a Žixed Period"]

Ibn Abi Hatim has narrated from Ibn 'Abbas that he said: "The Ê of women was in the
beginning of Islam. A man used to arrive at a town; there was none with him to mend his things
or to look after his property. Therefore, he married a woman for as long as he thought his work
(there) would last; and she looked after his property and mended his things." And he [Ibn 'Abbas]
used to recite: Êc cc ÊccÊc Êc ÊccÊ mut'ah - cc c
  "It was
abrogated by the words: ÊcÊ  cc  c   And marriage-tie was in the
hand of man, he kept (her) as long as he wished, and let (her) go when he wished." 
Ê

al-Hakim narrates through his chains from Abu Nadrah, that he said: "I recited before Ibn
'Abbas, Then as c ÊccÊc Êc ÊccÊ mut'ah,  cÊcÊ c   c c


 ; Ibn 'Abbas said: Êc cc ÊccÊc Êc ÊccÊ muta'ah - for a fixed
period.' I said: "We do not read it like that.' Ibn 'Abbas said: 'By Allah! Allah had revealed it like
that.'"  

The a thor says: This tradition has also been narrated in Ê from al-Hakim,
'Abd ibn Hamid, Ibn Jarir and Ibnu'l-Anbari (in  Ê 

'Abd ibn Hamid and Ibn Jarir have narrated from Qatadah that he said: "Ubayy ibn Ka'b used to
recite: Êc cc ÊccÊc Êc ÊccÊ mut'ah - for a fixed period." 
Ê

Muhammad ibn Ka'b narrates from Ibn 'Abbas that he said: "The Ê was in the beginning of
Islam. A man used to arrive at a town which he did not know. So, he married a woman for as
long as he thought he would stay there; so she looked after his property and mended his things.
(It continued) until the verse was revealed:... 
ccÊ c ccÊ c ÊcÊ c Êc
Ê c
   [23:6] ; Ibn 'Abbas said: "Now every woman except these two (categories) is
unlawful.'"  Ê Ê, at-Tirmidhi)

The a thor says: It implies that the Ê was abrogated in Mecca [before Ê
Ê], because the
purportedly abrogating verse is of Meccan period!

'Abdullah ibn Abi Malikah says: "I asked 'A'ishah (r.a.) about the Ê of women. She said:
'The Book of Allah is between me and you.' Then she recited: c ÊccÊ c
 c
 c

ccÊ c ccÊ c ÊcÊ c ÊcÊ c
  ccÊc ccc
, [23:5-6] ;but whoever seeks to go beyond what Allah has given in his marriage or in
his possession, he surely exceeds the limit."

êíome Traditions showing that
ö
 was abrogated by the } ran]

Abu Dawud (in his  Ê, Ibnu'l-Mundhir and an-Nahhas have narrated from Ibn 'Abbas
that the verses, Êc cc ÊccÊc Êc ÊccÊ mut'ah,  cÊcÊ c   c c


 , was abrogated by the verses, c
Ê$c Êcc cÊccÊ c
  c
  [65:1]; cÊc c c Êc
cÊ  c c   ccÊcÊc
  [2:228];  (as for) Ê ccc c ÊcÊc
 cc  c cc
ÊcccÊ c
  c c ÊccÊcÊ [65:4]. Ê

Abu Dawud (in his  Ê, Ibnu'l-Mundhir, an-Nahhas and al-Bayhaqi have narrated from
Sa'id ibn al-Musayyab that he said: "The verse of inheritance has abrogated the Êc  

'Abdu 'r-Razzaq and Ibnu'l-Mundhir have narrated from 'Ali that he said: "Ramadan abrogated
every (other) fast;  abrogated every (other) alms; and Ê was abrogated by divorce,
waiting period and inheritance; and the sacrifice (of Ê

 abrogated every (other) slaughter."
  

êíome Traditions showing that the ö
 was abrogated by the  ]

'Abdu 'r-Razzaq, Ahmad and Muslim have narrated from Sabrah al-Juhanl that he said: "The
Messenger of Allah (s.a.w.) allowed us, in .the year of the Conquest of Mecca, to marry women
in Ê So I went out with a man of my tribe; I was his better in beauty while he was almost
ugly. Each of us had a garment; my garment was worn and shabby, while my cousin's was brand
new and fresh. When we reached upper region of Mecca, a girl came before us - like a beautiful
young she-camel. We said (to her): 'Do you agree that one of us should marry you in Ê
She said: 'And what will you pay?' So each of us spread his garment. She kept looking at two of
us. When my companion saw her (hesitation), he said: 'Surely, his garment is old and worn; and
my garment is new and fresh.' She kept replying: 'Even his garment is not bad.' So, I did Ê
with her. We had not even departed from Mecca when the Messenger of Allah (s.a.w.) prohibited
it."  

Malik, 'Abdu 'r-Razzaq, Ibn Abl Shaybah, al-Bukhari, Muslim, at-Tirmidhi, an-Nasa'i and Ibn
Majah have narrated from 'Ali ibn Abi Talib: "Verily, the Messenger of Allah (s.a.w.) forbade
the Ê of women on the day of Khaybar; and (the same day, prohibited) eating the flesh of
domesticated donkeys."   

Ibn Abi Shaybah, Ahmad and Muslim have narrated from Salamah ibn al-Akwa' that he said:
"The Messenger of Allah (s.a.w.) allowed us to do Ê with women, in the year of Awtas for
three days, then he forbade it."   

Ibnu'l-'Arabi writes in his %ccÊ Êc  Ê

"Isma'fl narrates from his father,
from az-Zuhri, that Sabrah said that the Prophet (s.a.w.) prohibited it in the Last Pilgrimage. It
has been narrated by Abu Dawud, ...and it has been narrated by 'Abdu'l-'Aziz ibn 'Umar ibn
'Abdi'l-'Aziz from ar-Rabi ibn Sabrah from his father, in which he says that it was in the Last
Pilgrimage, after it was allowed, and that it was [marriage] for a fixed period; and al-Hasan has
said that it was (forbidden) in the #Êc

The same book narrates from az-Zuhri that the Prophet (s.a.w.) forbade Ê in the expedition
of Tabuk.

The a thor says: As you see, the traditions contradict each other in identifying the time when
the Prophet (s.a.w.) prohibited the Ê Some say it was prior to Ê
Ê others that it was after
Ê
Ê A group says it was abrogated by the verses of marriage, divorce, waiting period and
inheritance, while others claim that it was prohibited by the Prophet (s.a.w.) in the battle of
Khaybar [Rajab 7 AH], or at the #Ê of  [end of 7 AH], or in the year of Awtas or
the Conquest of Mecca [8 AH], or the year of Tabuk [9 AH], or after the Last Pilgrimage [end of
10 AH]. That is why the Sunni scholars say that it was prohibited several times, and each of the
above traditions describes one or the other of the occasions. But some of the narrators, like 'Ali,
Jabir and Ibn Mas'ud, were too great to remain unaware of the Prophet's orders - especially when
we remember that they were constantly with him (s.a.w.) and knew every big and small matter of
his life.

al-Bayhaqi narrates from 'Ali (a.s.) that he said: "The Messenger of Allah (s.a.w.) forbade
Ê It was only for him who did not get [means for permanent marriage]; but when (verses
of) marriage, divorce, waiting period and mutual inheritance (rights) of husband and wife were
revealed, it was abrogated." Ê
an-Nahhas has narrated that 'Ali ibn Abi Talib said to Ibn 'Abbas: "Surely, you are a straying
man; verily, the Messenger of Allah (s.a.w.) had forbidden Ê,"   

al-Bayhaqi narrates from Abu Dharr that he said: "The Ê was allowed for the companions
of the Messenger of Allah (s.a.w.) only for three days; then the Messenger of Allah (s.a.w.)
forbade it"   

Abu Jamrah says that Ibn 'Abbas was asked about Ê, and he allowed it. Thereupon a slave
of his said to him: "Surely it was .(allowed) when the number of women was small and the
condition was hard." Ibn 'Abbas said: "Yes."  Ê Ê, al-Bukhari)

al-Bayhaqi has narrated that 'Umar delivered a lecture in which he said: "How is it that some
men marry (in) this Ê form, and the Messenger of Allah (s.a.w.) had forbidden it? None will
be brought before me who had married (in) this (form) but I shall stone him." 
Ê

Ibn Abi Shaybah, Ahmad and Muslim have narrated from Sabrah that he said: "I saw the
Messenger of Allah (s.a.w.) standing between the Rukn and the door [of the Ka'bah], and he was
saying: '0 people! I had allowed you to marry in Ê form; well, Allah has prohibited it upto
the Day of Resurrection. Now, if anyone has got any (woman) from them, he should let her go,
but do not take back anything from what you have given them.'"   )

Ibn Abi Shaybah narrates from al-Hasan that he said: "By Allah! Ê was not but only three
days, the Messenger of Allah (s.a.w.) had permitted them in that (period); it was not before that,
nor after that."   

êíome Traditions of some Companions and their Disciples abo t Lawf lness of the ö
]

Mujahid has said about (the verse), Êc cc ÊccÊc Êc ÊccÊ mut'ah: "It is
the Ê marriage."  , at-Tabari)

as-Suddi said about this verse: "It is Êcc man marries a woman on the condition of a fixed
period; and when the term expires, he has no authority on her and she is free of him; but she is
obliged [to observe the waiting period] to be sure of what is in her womb; and there is no
inheritance between them, neither will inherit the other."   

It is narrated in  Ê Ê, al-Bukhari and  Ê Ê, Muslim, and reported in Ê
from 'Abdu 'r-Razzaq and Ibn Abi Shaybah, from Ibn Mas'ud that he said: "We used to go on
expeditions with the Messenger of Allah (s.a.w.), and our women were not with us. So we said:
'Should not we castrate ourselves?' But (the Prophet) forbade us to do so; and allowed us to
marry a woman on (dowry of) a garment for a (fixed) period." Then 'Abdullah recited: cc Êc
 ccc  (yourselves) ÊccÊ  c Ê ÊcÊcÊ cc cc [5:87].

Ibn Abi Shaybah narrates from Nafi that Ibn 'Umar was asked about Ê, and he said that it
was unlawful. It was said to him: "Verily, Ibn 'Abbas declares it as lawful." He said: "Why did
not he open his mouth in the reign of 'Umar?" Ê

Ibnu'l-Mundhir, at-Tabarani and al-Bayhaqi have narrated from Sa'id ibn Jubayr that he said: "I
said to Ibn 'Abbas: 'What have you done? Travellers have carried your ruling (far and wide), and
poets have composed poems about it.' He said: 'And what have they said?' I said: 'They have
said:

c ccÊccc cÊcÊ c ccc ,

cc
 ccc  c cÊc c
c 

cc ccÊccÊc c 

Êc ccc  c
c cÊc

c


[from here].'"
(Ibn 'Abbas) said: 'Surely, we are Allah's, and to Him we shall surely return. No, By Allah! I
have not given this ruling, nor is this which I have meant. I have not allowed it but to one who is
hard-pressed; and I have not allowed of it except what Allah has allowed of dead body, blood
and flesh of swine.'"   

Ibnu'l-Mundhir narrates from 'Ammar (slave of ash-Sharid) that he said: "I asked Ibn 'Abbas
regarding the Ê, whether it is marriage or fornication. He said: 'Neither marriage nor
fornication.' I said: 'Then what is it?' He said: 'It is Ê, as Allah has said.' I said: 'Does it have
a waiting period?' He said: 'Its waiting period is one monthly course.' I said: 'Do they inherit each
other?' He said: 'No.'"   

'Abdu'r-Razzaq and Ibnu'l-Mundhir have narrated through 'Ata' from Ibn 'Abbas that he said:
"May Allah have mercy on 'Umar. Ê was but a mercy from Allah, which He had bestowed
on the Ê of Muhammad. If he ('Umar) had not forbidden it, none but the most wicked
would have needed fornication." Also he said: "It is that which is in the chapter of 'The Women':
Then as to such of them with whom you have Ê to such and such a period on such and such
a dowry." Again he said: "There is no inheritance between them. If they decide to agree after the
term [to extend it], then, yes; and if they separate, then, yes; and there is no [permanent]
marriage between them." 'Ata' said that he heard from Ibn'Abbas that in his opinion it was lawful
(even) now.   

It is narrated in  , at-Tabari and also in Ê from 'Abdu 'r-Razzaq and
Abu Dawud (in his  Ê from al-Hakam that he was asked about this verse [of Ê]
whether it was abrogated. He said: "No." Also 'Ali (a.s.) has said: "If 'Umar had not forbidden
Ê, none but a scoundrel would have committed fornication."

êíome Traditions showing that it was  mar who had forbidden the ö
 ]

Jabir ibn 'Abdillah said: "We used to do Ê on a handful of date and flour, for fixed days, in
the time of the Messenger of Allah (s.a.w.) and Abu Bakr - until 'Umar disallowed it in the affair
of 'Amr ibn Hurayth."  Ê Ê, Muslim)

The a thor says: This tradition has also been quoted in ¥ c  (of Ibnu'l Athir), c
 (of lbnu'l-Qayyim), Ê (of Ibn Hajar) and 

Malik and 'Abdu 'r-Razzaq have narrated from 'Urwah ibn az-Zubayr that Khawlah bint Hakim
came to 'Umar ibn al-Khattab and said: "Rabi'ah ibn Umayyah had done Ê with a woman of
not pure Arab blood, and she had become pregnant from him." [Hearing this] 'Umar ibn al-
Khattab came out, trailing his robe in dismay, and said: "This is Ê Had I gone ahead about
it [i.e., Had I forbidden it before], I would have stoned (the person concerned)." 
Ê

The a thor says: It has also been reported from ash-Shafi'i (in Ê cc  and from al-
Bayhaqi (in his  

Sulayman ibn Yasar narrates from Umm 'Abdillah, daughter of Abu Khaythamah, that a man
came from Syria and stayed with her. Then he said: "Verily, bachelorhood has become hard for
me to bear; therefore, find for me a woman with whom I should do ÊcShe says: "So, I led
him to a woman and he made conditions with her, and got men of probity as witnesses for it. He
remained with her as long as Allah wished him to; and then he went away. Then 'Umar was
informed of it. He called for me and asked: 'Is it correct what I have been told?' I said: 'Yes.' He
said: 'If he comes (back), let me know.' When he came back, I informed Umar; and he called for
him and asked: 'What made you to do what you did?' He said: 'I did so in the days of the
Messenger of Allah (s.a.w.) and he did not forbid us to do so until Allah took him (to Himself);
then (we did it) in the days of Abu Bakr, and he too did not forbid us to do so, until Allah took
him away; then (we did so) during your days and you did not issue to us any prohibition against
it.' Then 'Umar said: 'Well, by Him in Whose hand my soul is, if I had gone ahead with its
prohibition, I would have stoned you; announce it, in order that marriage might be distinguished
from fornication.'" 

'Ata' has said: "Jabir ibn 'Abdillah came for Ê; so we went to him at his staying place, and
people asked him regarding various things, then they mentioned Ê He said: 'We did Ê
in the time of the Messenger of Allah (s.a.w.) and Abu Bakr and 'Umar.'" Ahmad's narration
adds: "until it was the last period of 'Umar's (r.a.) caliphate."  Ê Ê, Muslim;  ,
Ahmad)

Nafi' reports that 'Abdullah ibn 'Umar was asked about Ê and he said: "(It is) forbidden.
Why, look, if 'Umar ibn al-Khattab had caught anyone doing it, he would have stoned him." ( 
, al-Bayhaqi)

Ibnu'l-Jawzi says: "'Umar (r.a.) used to say: 'By Allah! Nobody will be brought before me,
(accused of) practising Ê, but I shall stone him."  c

Ibn Rushd narrates from Jabir ibn 'Abdillah that he said: "We did Ê in the days of the
Messenger of Allah (s.a.w.), and Abu Bakr, and during half the reign of 'Umar; then 'Umar
forbade people to do so."  
Ê 

Ibn al-Kalbi has said: "Verily, Salamah ibn Umayyah ibn Khalaf al-Jumahi did Ê with
Salma, slave girl of Hakim ibn Umayyah ibn al-Awqas al-Aslami, and she bore from him a child,
but he denied (paternity of) her child. This news reached 'Umar; therefore he forbade Êc
 Ê

Ayyub says: "'Urwah said to Ibn 'Abbas: 'Do you not fear Allah, that you allow Êc Ibn
'Abbas said: 'Ask your mother, O 'Urwah!' Then 'Urwah said: 'But Abu Bakr and 'Umar did not
do it! Thereupon, Ibn 'Abbas said: 'By Allah! I do not think you will stop (in your arrogance)
until Allah chastises you. We talk to you from the Prophet (s.a.w.), and you talk to us from Abu
Bakr and 'Umar.'" 

The a thor says: The mother of 'Urwah [mentioned in the above tradition] was Asma', daughter
of Abu Bakr, who was married in Ê form by az-Zubayr ibn al-'Awwam, from whom she
bore 'Abdullah ibn az-Zubayr and 'Urwah.

ar-Raghib writes: "'Abdullah ibn az-Zubayr reproached 'Abdullah ibn 'Abbas because the latter
considered Ê as lawful. 'Abdullah ibn 'Abbas told him: 'Ask your mother how the censers
glowed between her and your father?' So he asked her and she replied: 'I did not give birth to you
but in cÊ" Ê

Muslim al-Quriyy says: "I asked Ibn 'Abbas about Ê; and he allowed it; but Ibn az-Zubayr
used to reject it. So (Ibn 'Abbas) said: 'This is the mother of Ibn az-Zubayr, who narrates that the
Messenger of Allah had allowed it; so go to her and ask her.'" Muslim says: "So we went to her
and, lo! she was a stout blind woman. She said: 'The Messenger of Allah has allowed it.'" ( 
Ê Ê, Muslim)

The a thor says: The context shows that the question was about the Ê of women; and
other traditions too give the same meaning.

Abu Nadrah said: "I was with Jabir ibn 'Abdillah when someone came to him and said: 'Ibn
"Abbas and Ibn az-Zubayr have differed about the two Ê [i.e., Ê

and Ê of
women].' Jabir said: 'We did both with the Messenger of Allah (s.a.w.), then 'Umar forbade us
both, but we did not deviate from them.'" ( Ê Ê, Muslim)

The a thor says: Reportedly al-Bayhaqi too has narrated it in his  ; and the same theme
has been narrated in  Ê Ê of Muslim, in three places with different wordings, one of which
reports Jabir as saying: "But when 'Umar stood up [i.e., came to power], he said: 'Surely Allah
used to allow for His Messenger whatever He wished in any way He wished. Therefore, you
complete the Ê

and the Ê, as Allah has ordered, and stop marrying these women. No man
shall be brought to me who would have married a woman for a [fixed] period but I shall stone
him.'"

Also this theme has been narrated by al-Bayhaqi in his   and al-Jassas in his Ê
; also it is reported in  and Ê, as well as in   of
ar-Razi and   of at-Tayalisi.

al-Qurtubi has narrated, in his  , from 'Umar that he said in his lecture: "Two Ê
were [practised] in the tune of the Messenger of Allah (s.a.w.);but I forbid them and shall inflict
punishment on them; the ÊccÊ

and the cÊ of women."

The a thor says: This lecture of his is among the things unanimously accepted by all narrators;
and they have reported it as an undisputed fact. Vide, for example,   of ar-Razi,  c
c ccÊ, [ Ê of] at-Tabari and of Ibn 'Asakir among
other references.

at-Tabari has narrated from 'Umar that he said: "There were three things in the time of the
Messenger of Allah (s.a,w.a.); but I am forbidding them; and shall give punishment on them:
Ê of Ê

, and Ê of women, and Êc cÊ  in the Ê (call for
prayer)."   

'Imran ibn Sawadah says: "I prayed dawn (prayer) with 'Umar; he recited (the chapter of) Ê
and"another one with it; then he returned and I stood with him. He said: '(Do you have) any work
(with me)?' I said: '(Yes,) there is (some) work.' He said: 'Then join (me).' I joined him. When he
entered (his house), he gave permission to me. I found him on a bare bed-stead which had
nothing on it. I said: '(I have come with) a sincere advice.' He said: 'Welcome to the adviser, 'day
and night.'I said: 'Your people blame (you) for four things.' (Hearing this) he put the handle of
his whip under his chin and its tip on his thigh, and said: ' Let me hear it.' I said: 'They say that
you have prohibited Ê during the months of hajj while neither the Messenger of Allah
(s.a.w.) nor Abu Bakr (r.a.) had done so, and it is lawful (in Ê Ê He said: 'Is it lawful? If
they do Ê during the months of Ê

, they will think it suffices them from Ê

; and will go
out at once like a chick from it shell; and the Ê

(days) will be empty (of people), while it is a
splendour from Allah's spleandours; and I have done right.'

"I said: 'Also they say that you have prohibited the Ê of women, while it was a permission
from Allah. We used to do Ê on a handful [of date, etc.] and separate after three (days).' He
said: 'Surely, the Messenger of Allah (s.a.w.) had allowed it at a time when there was need (of
it), then the people did get affluence; thereafter, I do not know any Muslim who did it or resorted
to it. Now let anyone who so wishes marry [permanently] on a handful [of date] and separate the
third day by divorce; and I have done right.'

"Then I said: 'You have granted freedom to a slave girl if she delivers a child, even without being
emancipated by her master.' He said: 'I have joined honor with honor; and I did not mean but
good; and I ask pardon of Allah.'

"I said: 'And they complain against your reviling the public and your harsh demeanor.' (Hearing
this,) he drew the whip and wiped it until he came to its end, then said: 'I am a travelling-
companion of Muhammad and was his travelling-companion in the expedition of Qarqaratu'l-
Kidr. By Allah! I put (animals) to pasture until I satiate, and I give (them) drink until I quench
their thirst; I hit the unruly camel and restrain the untamed one; and I defend my cooking-pot and
drive my steps; and gather obdurate ones, and join slow ones; and I often admonish but seldom
strike; and make a show of whip but repulse by hand. (Even) if it had not been so, I would have
had an excuse.'"

('Imran) said: "This narrative reached Mu'awiyah, and he said: 'He was, by Allah, knowledgeable
of his subjects.'"  Ê, at-Tabari)

The a thor says: Ibn Abi'l-Hadid has narrated it in his ÊÊcÊ
ÊÊ from Ibn
Qutaybah.

These are some of the traditions regarding the topic of Ê of women.

A discerning scholar, looking at them, cannot fail to see:

Žirst: The contradictions and irreconcilability so glaringly found in them. The scholar cannot
reach at any conclusion from them except that it was 'Umar ibn al-Khattab who, during his reign,
forbade and prohibited it because of his personal opinion, which he formed after hearing the
stories of 'Amr ibn Hurayth and Rabi'ah ibn Umayyah ibn Khalaf al-Jumahi. As for the claim of
its abrogation by the Qur'an or tradition, you have already seen that it has no leg to stand on. It is
quite apart from the fact that whatever stand one takes, some traditions contradict the others. The
only point of agreement is that it was 'Umar ibn al-Khattab who prohibited it and enforced his
prohibition, who decided that the action was forbidden and laid down the punishment of stoning
for him who did it.

íecond: That it was a custom that was prevalent in the time of the Prophet (s.a.w.) by his
permission; it makes no difference whether he had established that custom, or had let an old
custom continue. Also that it was practiced by such of his companions who cannot be accused of
fornication, by any stretch of imagination. For instance, Jabir ibn 'Abdillah, 'Abdullah ibn
Mas'ud, az-Zubayr ibn al-'Awwam and Asma', daughter of Abu Bakr, who had given birth to
'Abdullah, son of az-Zubayr through this very Ê marriage.

Third: That there were, among the companions and their: disciples, people who continued to
believe and declare that Ê was lawful, like Ibn Mas'ud, Jabir, 'Amr ibn Hurayth and others
(among the companions); and Mujahid, as-Suddi, Sa'id ibn Jubayr
and others [among the disciples].

This open and clear conflict among the traditions has led the Sunni scholars, first to disagree
among themselves whether Ê was lawful or unlawful, and then compelled the protagonists
of prohibition to opt for diverse opinions as to how it was prohibited. In all, they have adopted
not less than fifteen views - each different from the others and all amazing.

One may discuss this topic from many angles, but we are concerned here with some of them
only. There is a sectarian polemic going on between the Sunnis and the Shi'ahs. There is a
jurispru-dential aspect, whether Ê is lawful or not. Lastly, there is the exegetical angle,
dealing with the exegesis of the verse:  c cc ÊccÊc Êc ÊccÊ mut'ah ...:
Does it ordain the lawfulness of the Ê If yes, then was it abrogated by any other verse, like
that of the chapter 23 (The Believers) or those of marriage, prohibition, divorce, waiting period
or inheritance? Or was it abrogated by the Ê of the Prophet (s.a.w.)? Also, if it was
legalized, had Islam initiated a new system? Or had it just confirmed an old custom? And so on
and so forth.
It is this third aspect, i,e., exegetical, that we shall discuss in this book. We have already
explained these matters in the Commentary; but here we shall give some more details, by
drawing the readers' attention to what has been said [by some non-Shi'ahs] against the verse's
implication regarding the Ê marriage and its legislation.

êAn Exegetes Claims and o r Comments]

A writer, after insisting that the verse only implies that one should pay dowry in full in
permanent marriage, expresses his views as follows:

"The Shi'ahs say that the verse refers to the Ê marriage, i.e., marrying a woman for a fixed
term, e.g., one day, one week or one month. They argue by an irregular recital of the Qur'an
which is narrated from Ubayy, Ibn Mas'ud and Ibn 'Abbas (may Allah be pleased with them),
and by the reports and traditions that have been narrated about Ê

"As for the recital, it is irregular, which is not proved to be [a part of] the Qur'an. It has been
explained earlier that if there are correct traditions as Ê Ê  in such matters, then the
added words are treated as explanation; and it shows what the man concerned had understood
[from the verse]; but understanding of a companion is not a proof in matters of religion,
especially when the sequence and context [of the verse] rejects it - as it does here. Because the
man who marries in Ê for a fixed term does not intend chastity instead of fornication; rather
his first intention is sexual satisfaction. Therefore, even if there is a sort of chastity for man (as it
prevents him from free indulgence in fornication), there is surely nothing of chastity for the
woman who hires out her body every now and then to a new man; she becomes, as has been said:

ccÊc c cc

c cc Êcccc

COMMENT: He claims that the Shi'ahs argue by a recital of Ibn Mas'ud and others. But anyone
who refers to the Shi'i books and arguments will see that, when they mention that recital, they do
not do so because they think it to be are liable and independent proof in itself. How can they do
so when they do not accept the authoritativeness of irregular recitals, even if they are attributed
to their own Imams? How can they argue by something they do not accept as authoritative
against someone who does not accept its authority? Such an ideais nothing but a joke.

The Shi'ahs' actual argument is this: Those companions of the Prophet (s.a.w.) used to recite the
verse in that way. It means that they believed it to be the verse's connotation. It is irrelevant
whether they recited it as a part of the Qur'an, or just as its explanation which showed that they
had understood this meaning from the wordings of the verse.

This argument is useful to the Shi'ahs in two ways:

Žirst: It shows that a number of the companions believed as the Shi'ahs do. As the reports show,
 number of the companions and their disciples believed in the lawfulness of the Ê, and if
one wants to verify it, one is free to consult the relevant books.
íecond: It proves that the verse means exactly what the Shi'ahs say, and the recital of those
companions supports it. Not only that. Even the claim that the verse was later abrogated, clearly
shows that the claimants accepted that the verse proved the lawfulness of the Ê marriage;
otherwise, there was no need for them to say that it was abrogated or to narrate traditions of its
abrogation. There are a lot of such traditions, a number of which was quoted above. The Shi'ahs
make use even of the traditions of abrogation in the same way as they do with the above-
mentioned irregular recital. It does not mean that they accept authority of irregular recitals, as it
does not mean that they accept the verse's abrogation. What they want to prove is that those
reciters and narrators believed that the verse spoke about the lawfulness of the Ê marriage.

As for the claim that the context of the verse does not agree with this meaning, his whole
argument seems to be based on the assumption that the verb,  ÊÊ (fornication) has
been used in this verse in its literal sense, i.e., ejaculation of semen, and then he links this
meaning with its intention. Thus he claims that the temporary marriage for satisfaction of sexual
desire is   Ê (fornication), and not  Ê (marriage). He seems unaware of the fact that
even  Ê literally means sexual intercourse. It is written in 
"al-Azhari says:
'The basic meaning of  Ê in Arabic is to have sexual intercourse.'" Therefore, it will be
necessary for him to say that even  Ê was fornication! Thus, his supposed contraposition
between  Ê and   Ê loses its bearing.

Moreover, if the intention of satisfying sexual urge turns the temporary marriage into fornication,
then what if someone marries permanently with the same intention? Surely that permanent mar-
riage too must turn into fornication. But is there any Muslim prepared to say so?

May be someone will say: There is a difference between permanent and temporary marriages.
The permanent marriage by its very nature is meant to maintain chastity, procreate children and
establish a household. But it is not so in a temporary marriage.

But it is just superciliousness. All the benefits attributed to the permanent marriage are
obtainable from the temporary one; protects from fornication, saves the genealogy from mix-up;
children may be born and cared for, and a house-hold may be established. That is apart from the
added benefit which this Ê could derive from it because it is much easier to do; and even he
who because of various reasons (poverty, inability to maintain a wife permanently, being on a
journey or other such reasons) is unable to marry permanently, may utilize this permission and
save himself from sin.

On the other hand, all presumed defects of the temporary marriage - which have led him to say
that Ê was fornication - may be found in the permanent marriage too, like the intention of
satisfying sexual desire by ejaculating semen in the woman. Therefore, the claim that permanent
marriage was made in its very nature for the claimed benefits, while temporary marriage was
made in its very nature for the supposed defects, is just a claim that is not supported by any
evidence and whose incorrectness is crystal clear.

Another claim: Ê marriage is   Ê (ejaculation); therefore it is fornication that is

opposite of marriage. But when you interpret   Ê as ejaculation of semen, then it will cover
not only fornication but permanent marriage also - especially if the latter was done for
satisfaction of sexual desire.

It is really amazing to read his claim that even if there is a sort of chastity for the man, there is no
chastity for the woman. Would that I knew what was the difference between man and woman in
this respect. How is it that a man can preserve his chastity and protect himself from fornication
through the Ê, but a woman cannot? Is it anything except foolhardiness?

Now we come to the poetry lines quoted by him. The discourse is on a serious subject, by which
we are trying to discover a religious reality which has very important bearing on the life of this
world and the next - no matter whether at the end Ê is proved lawful or unlawful. What is
the use of poetry in such a discourse? Poetry is just an imaginary composition; it recognizes false
hood more than it does truth; and has more affinity with error than with guidance.

One wonders why he did not recite these lines when discussing the above-mentioned traditions,
and especially after the words of 'Umar (in the tradition of at-Tabari quoted above): "Now let
anyone who so wishes marry [permanently] on a handful [of date] and separate the third day by
divorce."

And who is the real target of his calumniation except Allah and His Messenger who had
legalized this type of marriage, either as a new institution or by endorsement of an established
custom? After all, it was undeniably a system prevalent among Muslims in the early Islam within
the sight and hearing of the Prophet.

} estion: The Prophet (s.a.w.) had allowed it in exigency, because in those days the Muslims
were poor, and poverty overwhelmed the Ê; also they had to participate in expeditions, as
some of the above-quoted traditions imply.

eply: Once you admit that Ê was prevalent among the people in the early days of Islam,
and that it was known by the names of Ê marriage, or  , there is no escape from
admitting that the verse shows its lawfulness; that it is an unconditional verse and no other verse
or tradition has capability of abrogating it. In this background, the claim that it was somehow
abrogated is nothing but a willful misinterpretation without any proof.

Let us accept [for the sake of argument] that it was allowed by the Prophet (s.a.w.) as a matter of
exigency. Now let us ask ourselves: Was the need during the time of the Prophet (s.a.w.) greater
and more pressing than in the post-Prophetic era? Especially during the reigns of the 'rightly-
guided' caliphs, when the armies of the Muslims in their thousands were always on move to the
east and the west? What was the difference between the first and the second halves of the
caliphate of 'Umar in this respect? How had the exigency vanished? Were there no poor Muslims
in those days? Or had they stopped going to wars or journeys, etc.? Why one type of need had
justified its legislation, but other types could not?

Compare the situation of the Muslim societies today with that of the time of the Prophet (s.a.w.)
and the first half of the "rightly-guided caliphs". Is not the need that justified its legislation
greater and more pressing now that it was in those days? Back-breaking poverty feigns over the
Muslim countries, and the colonial governments and imperial powers as well as the Pharaohs
who rule these places are sucking the blood of the masses, and usurping all green and dry
produce of their labor.

Today licentiousness manifests itself everywhere; libertinism appears in ever-more attractive and
eye-catching garb; there is ever more effective exhortation to indulge in carnality and
debauchery. This trend is spreading its tentacles wider and wider; the trouble is reaching every
corner of the world and infecting more and more people. Immorality, illicit sexual behavior, is
engulfing all the youths - be they students, soldiers or factory workers - and this group
constitutes the majority of the human population.

Nobody can ever be in doubt about the basic needs which push these youths to fornication,
homosexuality and all types of sexual aberrations. They are unable to establish and run a house-
hold; they are engaged in temporary occupations, or posted to a base for a fixed term, and it does
not allow them to establish a home and marry permanently - no matter whether they are in
service or studies or journey, etc. Now, how is it that these necessities could legalize Ê
marriage in the early days of Islam - when they were comparatively less prevalent and much
easier to bear, but cannot make it lawful in other times even when the calamity has overwhelmed
the mankind, and mischief has greatly increased?

The said writer has further written: "Furthermore, the Ê goes against what has been
established in the Qur'an about this subject [of marriage]. Allah, the Mighty, the Great, says
praising the believers: c ÊccÊ c
 c
 c
ccÊ c ccÊ c
ÊcÊ c ÊcÊ c
  ccÊc ccccc Êc  ccc
cÊcÊ ccÊcÊccÊc   (23:5-7). That is, they exceed the limit of what
Allah has made lawful for them, and go into what He has forbidden. These verses, are not in
conflict with the verse under discussion, i.e.: Êc cc ÊccÊc Êc ÊccÊ
mut'ah... [which he takes to mean, with whom you have cohabited] ; they are rather of the same
connotation, and there is therefore no abrogation. The woman in Ê is not a wife, who could
have rights on man similar to man's rights on her, as Allah has said. It has been reported from the
Shi'ahs that they themselves do not apply the rules of marriage on her, nor do they give her the
concomitants of matrimony: They do not count her among the four wives a man is allowed to
have together in marriage (if there is no danger of injustice); they "rather allow him to marry in
cÊ a lot of women. Likewise, they do not prescribe the punishment of stoning for a
fornicator when he has a cÊ wife - because they do not count him as married; it shows their
conviction that the words of Allah about those married in Êc cÊc ÊcÊ  cc
  c  , [which he interprets as, 'in marriage, not committing fornication'] is not
applicable to him - and it is a clear contradiction in term. Also some exegetes have narrated from
them that a woman of cÊ is not entitled to inheritance or maintenance; and that there is no
divorce or waiting period for her. In short, the Qur'an is far away from this opinion, and there is
certainly no proof, or even a quasi-proof, for it in this verse."

COMMENT: His claim, that the Ê goes against what has been established in the Qur'an,
boils down to this: First, the verses of the chapter of 'The Believers': c ÊccÊ c
 c

 c, confine the lawfulness to the wives, and a woman in Ê is not a wife; therefore, the
verses refute the lawfulness of the Ê Second, these verses do not permit the verse, Êc c
c ÊccÊc Êc Ê ... to be interpreted as speaking about Ê
As for the claim that the verses of the chapter 'The Believers' prohibit the Ê, he has ignored
the fact that these are Meccan verses, while Ê was prevalent even after Ê
Ê The question
arises: When the Messenger of Allah (s.a.w.) allowed the Ê [after Ê
Ê#, was he allowing
what the Qur'an had prohibited? But the Qur'an itself declares that the Prophet's words were final
authority of religion, so there seems to be a contradiction in terms in the Qur'an itself. Or, had his
legalization abrogated the verses of [presumed] abrogation c ÊccÊ c
 c
 c
.), and then the Ê was forbidden again (either by the Qur'an or the Prophet (s.a.w.), thus
reviving the prohibiting verses after their death? Did this verse (of The Believers) become
decisive after its abrogation? It is such an alternative which no Muslim would ever agree to, nor
anyone has ever said so; nor is it ever possible to say.

This analysis is in itself a good proof that the woman of Ê is a wife, that the Ê is a
marriage, and that these verses, of the chapter of 'The Believers', prove that Ê marriage is a
proper matrimonial state; Otherwise, it will follow that the said verses were abrogated by the
permission the Prophet (s.a.w.) gave for Ê, [but nobody would admit it]. Therefore, the said
verses actually prove the lawfulness, not prohibition, of the Ê

Let us explain it in another way:

The verses of the chapters, 'The Believers' [23:5-7] and 'The Stairway' [70:29-31], i.e.: cÊ c
ÊccÊ c
 c
 c
ccÊ c , are the strongest of all the verses to
prove the lawfulness of the cÊ It is agreed by all that these verses are decisive and
unabrogated; and that they are of the Meccan period. Also, it is crystal clear from history and
traditions that the Prophet (s.a.w.) had allowed Ê If the woman of Ê was not a wife,
then obviously the Prophet's permission would abrogate the said verses - but they are not
abrogated. The only conclusion is that the Ê was a lawful marriage. Now that it is clear
from the above that the said verses prove lawfulness of the Ê, then the claim, that the
Prophet (s.a.w.) [subsequently] prohibited it, is also proved wrong, because such claim goes
contrary to the Qur'anic verses and would entail the verses' abrogation; but, as you know, all are
agreed that these are decisive ones and were never abrogated.

In any case, the woman married in Ê is a wife, and Ê is a  Ê (marriage), contrary to
what its detractors claim. It is enough, in this respect, to draw your attention to the traditions
quoted above, in which the companions of the Prophet (s.a.w.) and their disciples have used the
name, Ê marriage', for this union. Even 'Umar ibn al-Khattab has used the same name in
the traditions which describe his prohibition; for example, see the report of al-Bayhaqi narrated
from 'Umar (quoting his lecture), and the tradition of Muslim narrated from Abu Nadrah. Not
only that. Even 'Umar's words (quoted in the tradition of c- from Sulayman ibn
Yasar), "announce it, in order that marriage may be distinguished from fornication", are based on
the same nomenclature; as it implies that the Ê is a marriage but is not distinguished from
fornication; therefore it is incumbent upon Muslims to announce it; they should solemnize a
marriage that is known and distinguishable from fornication. This connotation is inferred from
his order to 'announce it.

In short, there is no room for any doubt that, according to the language of the Qur'an and that of
the companions and their disciples, cÊ is  Ê (marriage) and the woman so married is
wife. It was only after 'Umar's prohibition that the two words,  Ê and 
(marriage),
became [gradually] reserved for the permanent marriage, because Ê marriage went out of
practice, and the people performed permanent marriage only. Thus there remained no other
application for the two words, and the permanent marriage became the only meaning that
immediately came to the minds. The case of the two words is not different from many other
words that have acquired a new or restricted meaning in the language of the Muslims.

The above also shows baselessness of what the said writer has written later that the Shi'ahs
themselves do not apply the rules of marriage on the woman of cÊ We have aright to ask
him what he means by the word, 'wife'. If he uses the word as it is used in the language of the
Qur'an, then the Shi'ahs apply all its rules on the Ê wife - without any exception. But if he
means the wife as is understood in the language of the Muslims - as explained above - which
they use in their jurisprudence, then the Shi'ahs do not apply all its rules on her - but there is no
harm in it.

Now we come to his argument that 'the Shi'ahs,do not prescribe stoning for a fornicator who has
a cÊ wife, and it shows their conviction that the words of Allah, Ê  cÊc  Ê 
(which he interprets as 'in marriage') are not applicable to him; and it is a clear contradiction in
term.'
First of all, we have explained in the commentary of this verse that, because this clause includes
conjugal union with one's slave girls too, it obviously means 'chastity', not marriage. Even if we
accept that Ê   means 'in marriage', not, 'in chastity', [as translated by us], then the verse
includes Ê marriage in any case. As for non-stoning of the fornicator who has a Ê wife
(apart from the fact that stoning is not a Qur'anic law), it is based on explanation or restriction by
the Ê, like other matrimonial laws - inheritance, maintenance, divorce and waiting period.

To put the above statement more clearly, if a verse relating to laws is taken to be vague - because
it only aims at ordaining the basic rule - then whatever restrictions are attached, they will amount
to its explanation; they will not be counted as a restriction or a condition. If, on the other hand,
the said verse is taken to be a general or unconditional one, then the explanations given in the
Ê will be counted as restrictions or conditions. There will not arise any question of
contradiction in terms in such cases. See for details the books on the Principles of Jurisprudence.

These verses of inheritance, divorce and maintenance, like other verses, are not free from
restrictions and conditions. An apostate wife is debarred from inheritance, and separates without
any divorce; the husband may cancel the marriage without giving divorce, if the wife has certain
defects; a recalcitrant wife loses her right of maintenance. With all these restrictions, what
objection is there if a few other rules are restricted because of the cÊ? The statements that
remove the Ê marriage from the rules of inheritance, divorce and waiting period are either
restrictions or conditions.

As for the fact that, in the language of the Muslims, the words,  Ê and 
are now
exclusively used for permanent marriage, it creates no difficulty for our stand, even if the said
writer thinks otherwise. When a jurist says: 'A permanently married Ê  fornicator shall
be stoned;' and then says: 'A fornicator who has a Ê wife shall not be stoned because he is
not Ê '; it only shows that in his terminology  Ê  implies permanent marriage that
has certain especial effects. But it does not effect the language of the Qur'an in which  Ê 
has been used together for both - permanent and temporary - marriages; and which establishes
especial rules for each.

As for his claim that the Shi'ah do not prescribe waiting period for a Ê wife, it is a
shameless slander. There are the collections of Shi'i traditions and the tomes of their
jurisprudence, all of which clearly say that the waiting term of a wife of Ê is two monthly
courses. Some relevant traditions narrated through Shi'i chains from the Imams of Ê
have earlier been quoted in this discourse.

The said writer further writes: "The traditions and Ê Ê that have been narrated on this
subject, all together show that the Prophet (s.a.w.) used to allow Ê to his companions in
some expeditions, then he forbade them, then again allowed it to them once or twice, then
prohibited them to do so - a perpetual prohibition.

"He had allowed it only because he knew that it was difficult for them to abstain from fornication
when they were away from their wives. Thus the Ê was a sort of lesser evil. It was much
better if a man married an unmarried girl for a fixed term and stayed with her during the agreed
period, rather than being occupied in fornication with any woman he could seduce."

COMMENT: What he has said that the traditions on the whole show that it was allowed in
some expeditions, then disallowed, then again allowed once or twice, then prohibited forever,
does not agree with any of the traditions with all their mutual contradictions and irreconcilability.
Just have a look at them (and we have quoted earlier most of them) and you will find that they all
together refute word by word what he has offered as a way of reconciliation amongst them.

'He has further written: "The Sunnis are of the opinion that the permission of Ê once or
twice, was a sort of a gradual step in final prohibition of fornication, as had been done in the case
of intoxicants. Both these evils were wide-spread in the era of ignorance, but fornication was
prevalent in the slave girls, not the free women."

COMMENT: His claim, that permission of Ê was a step by step approach to the final
prohibition of fornication, implies that in their eyes Ê was a sort of fornication, and that,
like other ways of fornication, it was wide-spread in pre-Islamic days; and for this reason the
Prophet (s.a.w.) took gradual steps - a soft approach - before finally forbidding fornication,
hoping that in this way this prohibition would prove acceptable to the people. Therefore, first he
prohibited other kinds of fornication and let the fornication of Ê continue. He first allowed
it, then prohibited and again allowed it until he could forbid it for ever, and then he enforced
perpetual prohibition.

By my life, it is the most ignominious mockery of the pure religious laws, which Allah had
promulgated with the sole aim of purifying this Ê and completing His favors on them. Now
let us look at this opinion:

Žirst: We have already explained that the claim that the Prophet (s.a.w.) prohibited Ê then
allowed it, then again prohibited and again allowed it, when seen in the background of the
verses: cÊ c ÊccÊ c
 c
 , which form the parts of the chapters of 'The
Believers' and 'The Stairway' - the Meccan chapters - and which, the said writer insists prove the
prohibition of Ê, would mean only one thing: That the Prophet (s.a.w.) first abrogated these
verses by allowing the Ê, then abrogated the abrogation and revived and reconfirmed the
verses; then again abrogated the verses and then again revived them and' made them decisive,
and this cycle was repeated several times. Is it anything but accusing the Prophet (s.a.w.) of
playing with the Book of Allah?

íecond: Some verses of the Divine Book which prohibit fornication are as follows:
ccccc  c c c cc cc c cÊc  (17:32).

What language can be clearer than this? And it is a Meccan verse that forms a part of a chain of
several other prohibitions. - %cc c c Êcc cÊ c cccc
cc ccc   cÊ ccÊc Ê Êcc

ccÊ c Ê Êcc
 . ." (6:155)

The word,  Ê Ê (indecencies) is plural, preceded by the article, , within a prohibitory
sentence. It means that the prohibitionary order covers all types of indecency or fornication. This
verse too is of Meccan period.


cc cÊ cc
Ê  c   cÊ ccÊcÊcc

c c c cÊ c
Êcc" (7:33) The same word,  Ê Ê, with the same grammatical details, is
used in this verse, and this too is of Meccan period.

c ÊccÊ c
 c
 c
ccÊ c ccÊ c ÊcÊ c ÊcÊ c

  ccÊc cccc c Êc  ccccÊcÊ ccÊc
ÊccÊc   (23:5-7; 70:29-31).

Both these are Meccan chapters, and the verses prohibit all types of fornication, and, according
to the writer's claim, that includes Ê too.

These are the bulk of the verses which prohibit fornication, the unlawful indecency; all of them
were revealed in Meccan period, and all of them are very clear about the prohibition. So, from
where did he get the idea of graduality in prohibition? Or does he say - as is the clear implication
of his claim that the verses of the chapter, 'The Believers' show prohibition of the Êc that
Allah had prohibited it for ever; still the Prophet (s.a.w.) preferred the step by step approach in
enforcing this prohibitory order, by allowing it time after time to humour the people, so that in
the end they would accept total prohibition. But Allah had very strongly admonished His Prophet
(s.a.w.) against this very policy, when He revealed to him: c cÊcÊc

 ccc
c ccÊc Ê Êc
cÊccccÊcc Êcc  c# cÊcÊc
ÊccÊcÊc c cÊccccc ccÊc cccÊc
cÊc
c c  Êccc c cÊcccc  ccÊcc cc
Êc c
c c cÊcccc cc (punishment) cÊ c ccc
 (punishment) cÊcÊcc ccÊcccÊ
c  c# (17:73-
75).
Third: We should think about this permission which the Prophet (s.a.w.) is supposed to grant
time after time. Was he allowing the  cÊ without there being any divine order to make it
lawful? (We should not forget that the Ê is presumed to be fornication and indecency.) If he
was doing it on his own, then it would be a clear contravention of his Lord's command - but the
Prophet (s.a.w.) Was protected by Allah from every error and deviation. Or was he doing it by
Allah's order, then it would mean that Allah was enjoining indecency. But Allah has clearly
refuted such suggestion when He addresses His Prophet (s.a.w.) in these words: 
cc
Êc cc
 c  (7:28).

If, on the other hand, the Prophet was allowing it because there was a divine order to make it
lawful, then it was not fornication, nor indecency. It was an ordained institution with its clearly
defined boundary. It was not to be done with a woman in prohibited degrees - like the permanent
marriage. Also, like the permanent marriage, there was the obligation of dowry, the waiting
period (to prevent mixing of sperm and confusion of paternity). Add to it the advantage of
satisfying the people's needs. Then why should it be called indecency? What is indecency? It is
that evil deed which the society considers repugnant or repulsive because of its moral depravity
and licentiousness, or because it disturbs public weal and puts hindrance in fulfillment of the
society's needs.

Žo rth: The claim, that the Ê was a sort of fornication prevalent in pre-Islamic days, is a
fabrication of history, a fiction that has no historical proof. No history book mentions it, either
explicitly or implicitly. It was a system originated by Islam, a concession given by Allah to this
Ê to provide for their needs, and to protect the Muslim society from spreading of
fornication and other indecencies. Would that they had established this system. Then the Muslim
governments would not have felt so much constrained to turn a blind eye to fornication and other
indecencies, which have gradually become a part of their social structure - thanks to the secular
codes - and which have filled the earth with depravity and wickedness.

As for his claim that "both indecencies were wide-spread in pre-Islamic days; but fornication
was more common among slave girls, not free women", apparently by the two indecencies he
means fornication and drinking intoxicants. This much is correct. But there is no ground to claim
that fornication was wide-spread in slave girls and not in free women. Numerous historical
proofs of diverse nature prove otherwise. Look, for example, at their poems which describe their
exploits. Also, the narration of Ibn 'Abbas has been quoted earlier that, according to the people of
the era of ignorance, there was no harm in fornication if it was not done openly.

Also, there was the custom of claiming paternity of one's illegitimate child, and of adoption, that
was wide-spread in the era of ignorance. It was not merely a nominal thing to establish whom the
child belonged to. It was prevalent because the powerful persons wanted - through this affiliation
- to increase their preparedness [for fights] and their manpower. They relied for this matter on
illicit sexual relations which they established with free women - even the married ones. So far as
the slave girls were concerned, the Arabs, and especially the powerful ones, thought it a disgrace
to mix with them, or to court and woo them. As for the slave girls, their only role in this was that
their masters coaxed them for prostitution, exploiting them for their own monetary gains.
The above situation may be comprehended from the stories of affiliations described in traditions
and biographies, like the story when Mu'awiyah, son of Abu Sufyan, attached Ziyad (the bastard)
to his father, Abu Sufyan, and the evidence given by [Abu Maryam, the wine merchant]
concerning that affair, as well as other such episodes that are narrated in the books.

May be someone would quote the words of Hind [wife of Abu Sufyan] spoken to the Prophet
(s.a.w.) at the time of offering her Ê (allegiance): "Does a free woman commit adultery?",
and offer it as a proof that adultery and fornication was not common among the free women. But
if you look at the collection of the poems of Hassan [ibn Thabit al-Ansari] and ponder on the
satiric poems he had composed to ridicule this same Hind, after the battles of Badr and Uhud,
you will remain in no doubt and will see the reality in its true perspective.

Thereafter, the said writer has tried to clarify the meaning of the traditions, and vainly attempted
to reconcile them to one another, and finally has said: "According to the Sunnis, there are [three]
main proofs of the Ê unlawfulness:

Žirst: As you have seen, it goes against the apparent meanings, if not the clear wordings, of the
Qur'an, concerning the marriage, divorce, and waiting period.

íecond: The traditions which clearly say that it was forbidden perpetually up to the Day of
Resurrection... Third: Its prohibition by 'Umar and his indication, from the pulpit, of its being
prohibited, and the confirmation of his views by the Companions; and it is known that they had
never remained silent on any unlawful thing, and used to argue with him if he was in wrong."

Then he has taken the stand that " 'Umar had not prohibited it by his own
 Ê; that he had
done so relying on the prohibition that was well-established by the prohibitory order of the
Prophet (s.a.w.), and that this prohibition is attributed to him only because he had made it clear
or enforced it, as they say: ash-Shafi'i has prohibited wine and Abu Hanifah has made it lawful."

The a thor says: As for his first and second proofs, you have seen the reality in the preceding
description, as well as in the Commentary, in its utmost clarity. Now comes his third argument:
We agree that 'Umar had made it unlawful; it is irrelevant whether he did so by his own
 Ê,
or relying on Prophetic prohibition (as this writer claims); it is equally immaterial whether the
Companions had remained silent because of his fear and dread, being intimidated with his
threats, or because they agreed with his prohibition (as the writer claims), or because a certain
group did not agree with it, as is seen in the traditions narrated from 'Ali, Jabir, Ibn Mas'ud and
Ibn 'Abbas. The fact remains that 'Umar's prohibition and his swearing that he would stone
anyone who would do it or would say it was lawful, cannot have any effect whatsoever on the
verse under discussion which clearly shows its lawfulness; and' whose connotation has not been
blunted by the Qur'an or the Ê There is no doubt about the meaning of the verses and their
decisiveness.

Another writer has really overdone his 'argument' when he claims that the Ê was only a
custom of pre-Islamic days, which had never entered the Islamic boundary; so there was no need
of removing it from Islam, or of abrogating it through the Qur'an or the Ê; the Muslims had
never known it, and it is not found except in the Shi'i books!
The a thor says: This writing, which by one stroke of pen has wiped off the Qur'an, the
traditions, the consensus and the history, has brought the ever-shifting position [of the Sunnis] on
this subject to an amazing point. The Ê was an established custom during the days of the
Prophet (s.a.w.). Then came the reign of 'Umar and he forbade it and the prohibition was
enforced among the masses. That prohibition was justified on the grounds that the verse of
Ê was abrogated by other verses, or by prohibitory order of the Prophet (s.a.w.). But several
companions and a lot of their followers from among the jurists of al-Hijaz and al-Yaman as well
as others opposed that prohibition. This list includes the likes of Ibn Jarih (one of the Imams of
Ê Ê who staunchly believed in its lawfulness, so much so that, in all, he had done Ê
with seventy women; and Malik (one of the four Imams of Jurisprudence).

This continued for some time. Then the later days' exegetes turned a blind eye to the meaning of
Ê that was clearly understood from the word, c, and tried to interpret it as
permanent marriage; as for the Ê marriage, they said that it was a system originated by the
Prophet's order which was later abrogated by his subsequent tradition. Lately, they claimed that
Ê was a kind of fornication prevalent in the era of ignorance, which the Prophet repeatedly
allowed and disallowed until it was perpetually forbidden up to the Day of Resurrection. Now
comes this latest 'scholar' who says that Ê was only a sort of fornication in pre-Islamic days,
which had never been known in Islam and which is not found outside the Shi'i books!

Only Allah knows what turn this subject will take in coming days.

An Academic Disco rse (Meaning of "íon" in íhariah)

The bond of relationship - which connects one person to another by birth - is in fact a natural
bond, based on creation, from which originate the clans and tribes; it carries with the blood the
hereditary traits and characteristics. Together with other active and passive factors, it is the
source of all national characteristics, traditions and customs.

Human societies, whether advanced or primitive, generally give importance to it in their social
laws and customs, like marriage, inheritance, etc. Even then, they have often been tampering
with it -expanding or contracting its circle-as demanded by exigencies of a given environment.
You have seen in the previous discourses, for example, that many ancient nations did not
recognize a woman as having the legal relationship with man while at the same time they
accorded such recognition to an adopted son. In the same way, Islam does not recognize any
kinship between a belligerent unbeliever and a Muslim; it also affiliates a child to the husband of
its mother. And so on and so forth.

As you have seen in the preceding discussions, Islam accords full rights of kinship to women,
making them full partners in properties and giving them complete freedom of will and action.
Thus son and daughter both stand on the same level so far as relationship and legal kinship are
concerned. The same is the case with father and mother, brother and sister, grandfather and
grandmother, parental uncle and aunt, and maternal uncle and aunt. In this way, the vertical
column of lineage officially and legally descends through a daughter exactly as it does through a
son. A son of the daughter is the son of the grandfather exactly like a son of the son - generation
after generation. Likewise, a daughter of the daughter and a daughter of the son, both are the
grandfather's daughters - on equal footing. The rules of marriage and inheritance are based on
this very foundation. You have seen that the verse:  cccccÊ ccc
Ê ..., reconfirms this reality.

Our ancient scholars have missed the point while writing on this and other similar questions.
Although it is a sociological and legal matter they have treated it as a literary problem, which
could be solved with the help of lexicon and literary references. Consequently, there arose a very
severe conflict among them on such questions as, for example: What was the actual meaning for
which the word, 'son' was made. Some have enlarged its circle while others have reduced it. But
both have taken the wrong approach.

Someone has said: "Sonship, as is known in the language, continues through a son only. As for
the son of a daughter, and all relationships joined through her, they are affiliated to their fathers,
not to their maternal grandfather; and the Arabs do not count them as their maternal
grandfather's sons. As for the words of the Messenger of Allah (s.a.w.) for Hasan and Husayn:
'These my two sons are Imams, whether they stand up or sit down', and other similar
pronouncements, they are merely honorific expressions." Then he has quoted the lines of a poet:

c  ccÊc  ccc  cc cccÊ ,

Ê c  cc  ccÊc

 And likewise, another one has said:
ÊcÊ ccÊc

ccc

c
  [the sperm], cÊc c cc
ÊcÊ 

The a thor says: The above writer seems confused about the scope of the discussion. He thinks
that it is a literary question; according to him, if the Arabs had coined the word, son, for a wider
meaning that would have included daughter's son, the result of the discussion would have
changed. He seems oblivious to the fact that the laws and effects emanating - in various human
societies - from fatherhood, sonship and other such factors, do not depend on language; they are
based on the social structures and prevalent customs and traditions. Sometimes, when the social
customs change, the laws and effects are also changed without bringing any change in the
language. It proves that this question is sociological (or is related to sociology), and not merely a
literary discussion related to language.

As for the lines of poetry quoted by him, what value does a poetry have in the market of
realities? It is an imaginary embellishment and nothing else. How can he argue on the strength of
some words spoken by a blabbermouth poet - especially in matters concerning the Qur'an, the
divine book that is a decisive word, and not a jest?

As for the argument that sons are affiliated to their fathers and not to their maternal grandfathers:
first of all, it is not a question of language; secondly, it is not connected with the principles of
lineage (so that if a son or daughter is affiliated to the father, it might result in cutting his/her
lineage from the mother's side). This affiliation to father emanates from the fact that the man has
dominant authority on the household, in maintaining it, bringing up the children and similar other
matters;
In short, the mother transfers the relationship of lineage to her male and female children, in the
same way as the father does. Its most obvious effects may be seen in the Islamic laws of
inheritance and prohibitions of marriage. Of course, there are other rules and directives which are
based on other principles, e.g., rules governing paternity, maintenance and distribution of the
share of Ê (one-fifth of saving, etc.) among the Prophet's relatives. Each law is governed
by a principle that is relevant to it.

Another Academic Disco rse (Philosophy of Prohibition of

the Women of Prohibited Degree)
According to the historical evidence available to us, marriage is among the social traditions
which have always been prevalent in all types of human societies. This by itself proves that
marriage is a natural way of life.

Moreover, its strongest proof may be found in the complementary reproductive system with
which males and females have been equipped, (as we have repeatedly said). Both sexes (male
and female) are equal in this pursuit, although the female has been additionally equipped with
suckling organs and imbued with love and sentiments necessary for bringing up the children.

In addition, there are natural instincts, which manifest themselves in many ways. They instill
love of children, enforce the feeling that a person survives through his/her progeny, strengthen
the belief that woman is a comfort for man and vice versa, recognize the principle of inheritance
(after accepting the basic principles of private property and exclusive attachment), and
emphasize the necessity of establishing a household.

The societies which accept, in general, these natural laws and principles, have no escape from
establishing and recognizing the marriage system, in the meaning that a woman is exclusively
attached to a man, so that men and women do not mingle together in such a way as to nullify the
lineage. This factor alone would make the institution of marriage indispensable even if there
could be found a way of protecting the public from various diseases and from degeneration of
reproductive powers (which is the inevitable result of wide spreading fornication and
promiscuous sexual behavior).

These principles are recognized by all nations who accept the institution of marriage, no matter
what system they followed, whether it was monogamy, polygamy or polyandry - or even if they
allowed a group of husbands for a group of wives. In any case, recognition of marriage is there -
in the meaning of an especial type of attachment and companionship between the spouses.

As for indecency and fornication (which by its very nature destroys lineage and corrupts
genealogy), human nature is the first to abhor it, because the nature demands marriage. The signs
of that abhorrence and repulsion are visible in various nations and societies, even among those
nations which practically grant full freedom of sexual liaisons between men arid women. Even
they are now alarmed of this debauchery and licentiousness, and are enacting laws that could
somewhat preserve the lines of descent and genealogy.

However, man, while believing in the institution of marriage, does not feel bound by nature to
any other restriction. His nature does not tell him that a certain related or unrelated female is
unlawful to him. Thus a male may establish sexual relations with his mother, sister, daughter or
others like them. Likewise, a female may not consider her father, brother or son as unlawful to
herself. This is, of course, if they are left to their desire. Recorded and oral history clearly shows
that marriage with mothers, sisters, daughters and other nearest relatives was widespread in all
nations - advanced ones and backward ones alike. News media is full of reports of incest
between brothers and sisters, and fathers and daughters, in the modern 'civilized' nations. When
the sexual desire is aroused, nothing can stand in its way. Of course, these nations do not allow
marriage with mothers, sisters, daughters and other near relatives; but this restriction is merely a
custom they have inherited, and which perhaps goes back to some ancient national traditions and
taboos.

Look at the laws ordained by Islam for regulating matrimonial affairs; compare them with all
other codes and customs prevalent in the world. You will find that the Islamic laws are most
comprehensive, and give fullest guarantee for avoiding all risk of mix-up in lineage, and provide
for complete natural benefit and human welfare. All the regulations laid down by Islam
concerning marriage and its concomitants have two objectives in view: To protect the lineage
and to block the path of fornication.

The rules which directly ensure the lineage against a mix-up, include prohibition of marriage
with a woman presently married to another man. In this way polyandry has been nullified, as it
would have caused mix-up of progeny. The same is the underlying reason for fixing a waiting
period for woman after divorce - that she should not marry another man up to three monthly
courses - so that the two men's sperm is not mixed up.

As for the other prohibited women - the fourteen categories mentioned in the verses of
prohibition - the reason for their prohibition is to shut up the door of fornication. Man lives his
domestic life, mostly, with these fourteen groups of women; he mingles and intimately associates
with them. Continuous association and intimate proximity was enough to fix the man's attention,
to focus his thoughts, on them; awakening his animalistic desires and lustful cravings, inciting
him to what his libido longs for and base nature tempts to; and whoever hovers around a
demarcated area may easily slip in it.

Therefore, it was necessary, in these cases, not to rely too much on the general prohibition of
fornication. Regular proximity and repeated craving of lust and desire do not help a human being
in guarding oneself against illicit sexual involvement. It was, therefore, essential to prohibit these
women perpetually, forever. Also the society members should be trained and brought up with
this idea and belief firmly fixed in their mind in order that they should have no hope at all that
they could ever get these women. This would kill every base desire for them, and root all such
evil craving out.

This is what we see in the Muslim societies; even those Muslims, who might be steeped in
debauchery, would never think of any indecency with the women of prohibited degrees, or of
committing incest with mothers, daughters or such relatives. Surely, without this perpetual
prohibition, no household could be free from incest, etc.

As regards the women other than those of prohibited degrees, Islam has blocked the way of
fornication with them by making it compulsory for them to observe Ê
 (veil), and prohibiting
the mingling of men with women. Without this rule prohibition of fornication alone could not
stop man from that shameful deed. In fact, there were only these two ways of eradicating illicit
sexual conduct, Either the two sexes are prevented from mingling with each other, as Islam has
done regarding one group of women; or all thoughts of getting a woman is erased from a man's
mind, by making perpetually unlawful to him, so that he grows up with this belief and does not
see, or even hear of, any such material union anywhere in the society, and therefore such evil
idea never crosses his mind.

Do you want to see the proof? Well, look at the western societies. These Christians believed that
fornication was unlawful, and even treated polygamy as adultery. At the same time they allowed
and practiced mingling of men and women. Before long, fornication spread all over the society;
now it is almost impossible to find even one person in a thousand who is free from this disease;
nor one man in a thousand who can be sure that the children born in his house were really his
own. Soon afterwards, the condition deteriorated even further, with men having sexual affairs
with their sisters, daughters and mothers. The degeneration of society continued; now men
commit sodomy with boys, or youths do it among themselves; and so the debauchery spreads and
spreads. Allah had created the fair sex as a comfort for man, a boon to strengthen the backbone
of humanity, and to make the human life pleasant. But these people have turned woman into a
'hunting gear', which they use to achieve their political, economic and social ambitions; she is a
means by which men obtain their objectives - mostly the things that corrupt the society and
individuals. Human life has turned into an imaginary hope, a sport and an amusement - in true
literal sense of these words. Now the rent is beyond repair.

That was the underlying reason which led Islam to perpetually prohibit those women (either with
some condition or unconditionally) - except the married women, whose case is different, as was
explained above. This rule protects family from involvement in incest and indecency, arid
corruption, as you have seen.

Also, it was mentioned earlier that the sentence:... cc 
Ê c Êcc cc
  Ê
..., gives a sort of indication of this underlying benefit. Moreover, the last part of
the verses of prohibition, Êc  cÊcc Êcc Êcc ccc c
c  (4:28), probably points to the same reality. As these fourteen categories of women
have been prohibited for ever by Allah, it has removed the burden of temptation from man
otherwise, the case would have been quite different, and man would have looked towards them
with carnal desire; and man is created weak, he finds it difficult to stand against lust arid libido.
Allah says: cc c c (12:28). It really would require extra-ordinary self-control
for a man to live with one or more non-relative women, spend his time with them alone and in
public, remain near them day and night, when his hearing and sight are constantly filled with
their sweet talk and attractive demeanor; and yet to remain firm against devilish thoughts about
them, and to restrain himself against temptations. We know that sexual desire is one of the two
basic needs - the other being the food. All other needs "are subsidiary, springing from these two.
Probably, it is this reality which the Prophet (s.a.w.) was pointing to, when he said: "Whoever
marries, safeguards half of his religion; so he should fear Allah regarding the other half."

Chapter 4 - An-Nisa (The Women), Verses 29-

30
ν
˳ ΍˴ήΗ˴ Ϧ˴ϋ Γ˱ έ˴ Ύ˴ΠΗ˶ ϥ
˴ Ϯ˵ϜΗ˴ ϥ˴΃ ϻ˴˷ ·˶ Ϟ
˶σ ˶ Ύ˴Β˸ϟΎ˶Α ˸ϢϜ˵ Ϩ˴ ˸ϴΑ˴ ˸ϢϜ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ˸΍Ϯ˵Ϡϛ˵ ˸΄Η˴ ϻ
˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ
˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳϪ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ ˸ϢϜ˵ δ
˴ ϔ˵ ϧ˴΃ ˸΍Ϯ˵ϠΘ˵ ˸ϘΗ˴ ϻ
˴ ϭ˴ ˸ϢϜ˵ Ϩ˷ϣ˶ Ύ˱Ϥϴ˶Σέ˴ ˸ϢϜ˵ Α˶ ϥ
˴ Ύ˴ϛ
{29} ΍˱ήϴ˶δϳ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ˴ Ϛ ˴ ϟ˶Ϋ˴ ϥ˴ Ύ˴ϛϭ˴ ΍˱έΎ˴ϧ Ϫ˶ ϴ˶Ϡ˸μϧ˵ ϑ ˴ ˸Ϯδ ˴ ϓ˴ Ύ˱Ϥ˸Ϡχ˵ ϭ˴ Ύ˱ϧ΍˴ϭ˸Ϊϋ ˵ Ϛ˴ ϟ˶Ϋ˴ ˸Ϟό˴ ˸ϔϳ˴ Ϧ˴ϣϭ˴ {30}
{29} O you who believe! do not swallow up your property among yourselves by wrongful
means, except that it be trading by your mutual consent; and do not kill your selves; surely Allah
is Merciful to you. {30} And whoever does this in aggression and injustice, We will soon cast
him into fire; and this is easy to Allah.

Commentary
The verses have a sort of connection with the preceding ones, inasmuch as these contain
prohibition of swallowing up properties by wrongful means, while the former had, c ,
prohibited usurping women's dowries by confining and restraining them and exceeding, the limit.
We may say that these verses describe a rule in its general form while the former had given one
of its specific examples.

}
AN: cc Êc ccc  c
cc

cc  cc c
 c
cÊc cc cccc 
The connotation of eating is well-
known; it means using up an edible items bit by bit by swallowing. As it implies mastery, control
and consumption, they say: The fire ate the fire-wood; as the fire annihilates the wood by
burning, it is likened to consuming the food by eating and swallowing. Also they say: He ate the
property; i.e., he consumed it by getting control over it. This is because the main use a man
makes of a property is to eat it, as taking food is the most essential thing man needs for his
existence; that is why, if he uses a thing, it is said, He has eaten it. But this word is not applied to
every use; it implies the use with complete mastery over the item in a way that removes all
other's control over it; it may be through possession or such other authority. In short, he
consumes the goods by having mastery over it as an eater uses up the food by eating.

An action is called 'wrongful' when it does not have a right purpose, a wise objective. 

Ê (trade) entails managing the capital to get profit, as ar-Raghib has said in his
; hehas also said: "There is no other word in Arabic in which  is followed
by
 However, it implies a deal of sale and purchase.

Why has the clause, "do not swallow up your property", been qualified with the words, "among
yourselves'? The qualifying phrase connotes collective earnings and joint usage of property.
Consequently it implies, or shows, that the forbidden swallowing up refers to that usage where
the property is variously rotated and circulated among themselves. Thus the sentence, when
further qualified with, "by wrongful means", makes such dealings unlawful which do not lead the
society to happiness and success, which bring harm to it and push it to corruption and
destruction; these are the dealings which are unlawful in the eyes c Ê Ê, like interest,
gambling and deceptive trade, e.g., selling something for stone-fruit or rubble and things like
that.

Accordingly, the excepted clause, "except that it be trading by your mutual consent", is unrelated
to the main sentence; it is a disjointed exception; yet it was put here to remove a possible
misunderstanding. When the verse prohibited eating up people's property by wrongful means -
and a lot of dealings prevalent in a corrupted society, through which properties change hands, are
unlawful in the Ê Ê eyes, like deals involving interest, cheating, gambling, etc. - someone
could think that it would demolish the pillars of society, and tear the social fabric to pieces,
leading people to perdition and destruction.

To remove that misgiving, the excepted clause mentions one type of dealing which can regulate
the diverse affairs of the society, strengthen its back-bone and keep it steadfast, and that is the
trade with mutual consent, done in correct way, which can easily fulfill all needs of society.

This exception is not unlike that used in the verses: Êccc Ê Êc Êc

c c c
c  c
cÊ c Êc ccÊc Êcc  cÊ (26:88-89). As the first
sentence had asserted that property or sons will be of no avail on the Day of Resurrection, a
misgiving could creep into hearts that there was no way of succeeding on that day; because the
main things which benefit a man were property and sons; and if these two could not help, then
what was left there except failure and hopelessness? The excepted clause provides answer to this
unspoken question; it shows that there was another factor which could bring complete success on
that day (although it is neither property nor sons); and that is a submissive heart.

The view we have taken - that it is a disjointed exceptional clause - is more in conformity with
the context. The clause, "by wrongful means", is a basic factor, as is the case in verse 188 of
chap.2: ccc  c
cc

cc  cc c c Êc c
c c cÊccÊcÊ   c cÊccc  c
cc
 ccÊc

cc
c c Ê cc 

Accordingly, there is no need to suppose that the verse is particularized by other lawful dealings
and recognized transfers - other than trade - which transfer possession and regularize
management, like gift, compromise, prize, as well as dowry, inheritance and similar things.

Some people have said that the exception in this verse is jointed and the clause, "by wrongful
means", has only explanatory value; and that it shows the condition of the main clause, after
exclusion of the excepted clause (i.e., the remainder is covered by prohibition). Accordingly, the
meaning will be as follows: Do not swallow up your property among yourselves, except that it be
trading by your mutual consent; if you ate it by any means other than trade, it would be
swallowing it up wrongfully which is prohibited. It is the same style as you say: Do not hit an
orphan except for teaching him.

COMMENT: Although such usage is correct and well-known among the Arabists, yet you have
seen that taking it as a disjointed exception is more in conformity with the context.

Someone has said: What this verse disallows is spending wealth in ways not liked by Allah; and
'trade' refers to its use in what Allah is pleased with. A third one has said that this verse implies
total prohibition of eating other people's property without giving something in exchange. He
claims that after this verse was revealed, people refrained from eating anything in one another's
house; it continued until this rule was abrogated by verse 61 of chap.24: Êc cccc
  cÊcccccÊ  cccÊ cÊ  cc cc c ccÊcc
cÊcc 


COMMENT: As you have seen, such interpretations are far-fetched, having no connection with
the wordings of the verse.

A really amazing explanation has been given by someone who has tried to combine between the
claim that the exception here was a jointed one and the view that the qualifying phrase, "by
wrongful means", was a basic condition - not merely an explanatory clause. The following is the
gist of what he has written:

" 'Wrongful means' implies swallowing up a property without giving in exchange something
equal in value. The main sentence shows that it is unlawful to take someone's property
wrongfully without giving something in return. Then trade has been excepted from it, although
most of the trade is not free from wrongful ways; because it is extremely difficult, if not
impossible, to fix the exact return, even with the help of the most sensitive balance, in such a
way that the price is exactly equal to the commodity in value.

"Accordingly, the exception implies that the Ê Ê would tolerate a deal in which goods were
more valuable than the price, or vice versa, or where a deal was done because the trader had
made his goods seem beautiful and attractive, using rhetorical flourishes - but without
adulteration, cheating or deception - as happens in many cases, or because of other similar
reasons. All this is wrongful trade, but the Ê Ê has allowed it, giving the traders some
latitude and indulgence. Otherwise, none would have gone into trading profession, and. the
social system based on religion would have been disturbed."

COMMENT: Its incorrectness is clear from the afore-mentioned explanation.    (wrong;
void), as understood by scholars of the language, is that which does not lead to the desired effect.
What is the desired effect of sale or trade? It is to exchange the goods and price and reciprocally
transfer their possession from the buyer to the seller and vice versa. This fulfills the needs of
both parties and each gets through this deal what he wants. This effect is achieved when both
goods and price are equal as well as when there is some difference - if the deficiency is
compensated with some other factor, e.g., the longing of the buyer to acquire that item, or his
apprehension in case he does not purchase it, or some other benefits found in it.

We know that some such factors are involved, when both parties agree to the deal; and after the
agreement, the exchange is not counted as wrong or void.

Moreover, no one familiar with the Qur'anic style can ever doubt that it is impossible for the
Qur'an to order and ordain a thing after counting it as void and wrong. Allah has praised the
Qur'an that it:   ccÊcÊcccc Êc
Ê (46:30). How can something guiding to
wrong and vain be called a guide to the truth?

Also, this interpretation implies that a man is rightly guided by nature, for fulfilment of his
needs, to the exchange of goods; then he is rightly guided in the same manner to the exchange
through .comparison .between the goods and the price; then what he has been rightly guided to,
cannot rightly fulfill his needs until some portion of falsehood and wrongfulness is added to it!
How is it possible that nature is guided - rightly - to something which is not sufficient to fulfill
its needs? A thing which can only partially satisfy its demands? How is it possible for the nature
to be rightly guided to falsehood? Is there any distinctive factor between truth and falsehood
except the same guidance or absence of guidance? Keeping all these aspects in view, there is no
alternative for a man, who takes the exception in this verse as jointed, but to say that the clause,
"by wrongful means", is just an explanatory one.

Even more strange is the following explanation which someone has reportedly written: "This
disjointed exception indicates that all that is in this world - be it trade or some other similar thing
- is just vain and void, because it is not everlasting, not enduring. A wise person should not
involve himself in wordly affairs lest he neglects preparation for the next world which is far
better and more abiding than this life."

COMMENT: This too is wrong. If it is accepted, then it will be a point in favor of taking it as a
jointed, not disjointed, exception. Moreover, such spiritual realities may be suitable for the
explanation of the verses as the following: cÊ c ccÊc c cÊ ccc
ccc

cc ccÊcccÊc c c cÊc  (29:64);
Êc c Êcc
  c c
c Êc c ÊcÊc c  (16:96);. 
c
Êc c ÊcÊc ccÊc
c
(better) ÊcÊ  (62:11). But in the context of the verse under discussion, applying
such points would mean legalizing of wrongful things. The Qur'an is too sublime to allow
wrongfulness by any means.

}
AN: ccc cc  : Apparently the sentence prohibits suicide. Yet, it comes
after the words, cc  c
cc

cc  , which obviously treat the
whole community of the believers as one individual being who owns a property which he should
eat by other than wrongful means. This conjunction may imply, or clearly show, that the word,
"your selves", refers to all members of the believing society, taken as one individual, each
individual's soul is the other's. In such a society, man's life is his own, and also others' lives are
his own. Whether he kills himself or kills someone else, he actually destroys his own self. Seen
in this light, the sentence, "do not kill your selves", will have a general import, covering suicide
and murder both.

It may be inferred from ending clause, "surely Allah is Merciful to you", that the above
prohibition of killing oneself covers also the situations where man puts his life in danger, or
commits such acts as might result in his being killed. Obviously, the reasoning - Mercy - given
for the prohibition is more agreeable to this meaning. It will increase the scope of the verse. This
appropriateness supports the view that the end clause gives only the reason of the order, "do not
kill your selves".

}
AN: c Êc cÊ ccÊ c c ccÊ

c#  literary means
exceeding - whether it be lawful and praise-worthy or unlawful and blameworthy. Allah says:
ÊcÊc ÊcccÊ    ('udwan) 
c  cÊc

  (2:193); cÊ
cc
Êc c cc
ccccÊ
ccÊc c cc  (5:2).
Accordingly, its use is more general than 'injustice'. In this verse it connotes exceeding the limits
laid down by Allah.   Ê c (We shall burn him into fire).

The verse, unlike the preceding one, addresses the Messenger of Allah (s.a.w.), not the believers,
because it contains the demonstrative pronoun Ê  (translated here as 'this') [and it, in its turn
contains the second person singular pronoun, . It implies that whoever among them does so -
and they are one soul, one self, and a person should not try to destroy his own self - he is not a
part of the believing community; therefore the believers should not be addressed when his
punishment is pronounced; the Messenger of Allah (s.a.w.) is therefore the proper addressee,
because Allah speaks to him on all subjects concerning the believers as well as the unbelievers.
Also that is the reason why the sentence is general c Êc cÊ c c c, and
not specific, i.e., it does not say, whoever among you does this ...

The ending clause, "and this is easy to Allah", supports the view that; the demonstrative pronoun,
'this', here refers to the prohibition of killing people; because the end of the. last verse, c
Êc c cc, was more appropriate to that prohibition, and the two ending clauses-
are very much in agreement with each other. Apparently the connotation is this: It is a mercy
from Allah that He forbids you to kill your own selves; otherwise it would be very easy for Him
to punish a murderer by casting him in fire,

Even then,, it is not very difficult to take both - the reasoning of the first verse and the
threatening of the second - as related to both prohibitory orders of the first verse, i.e,, not eating a
property by wrongful means and not killing,
Someone has said that the reasoning and the threatening both, or at least the threatening, refers to
all the prohibitions from, the beginning of the chapter to this, verse.. Some others have said that
it refers to all prohibitory orders beginning from the verse 19 of this chapter  cc Êc c
c cc cccÊcc Êc Ê c c   [their]  because nowhere else
in these verses any punishment is pronounced for contravention,

COMMENT: There is nothing to give credence to such views,

The style has been changed twice in. this verse, The first verse ended on the words; cÊc
c cc, which referred to Allah as a third person. Then comes the clause: We c
c cÊ c c , where the Almighty speaks in first person. This change is related to the
earlier mentioned change, as now the talk is addressed directly to the Prophet, and not to the
believers, Finally, it again reverts to the third person; cÊ c c ccÊ; this is done to
describe the reason of this statement - This is easy to Him because He is Allah,

Traditions
at-Tabrisi says in 
c about the words of Allah, c c
, that there are
two explanations given for it, one of which says that it means.; usury, gambling, paying less than
fair price, injustice. And he says that this meaning is narrated from al-Baqir(a.s.).

al-Baqir and as-Sadiq (a.s.) have said that it means gambling, forbidden deals, usury and (false)
oaths. Ê


Asbat ibn Salim has said: "I was with Abu 'Abdillah (a.s.). A man came to him and said: 'Tell me
about the words of Allah, cc Êc ccc  c
cc

cc  c
c c  He said: 'He refers here to gambling. And as for the words, ccc c
c  , He refers by it to a Muslim who attacks polytheists on his own, and enters their
camps and is killed. So, Allah has forbidden them to do so.'"  , al-'Ayyashi)

The a thor says: The verse is general and covers all unlawful ways of swallowing up. Gambling
and other similar things have been mentioned only as examples. In the same way, what has been
said in explanation of killing oneself actually enlarges the circle of prohibition instead of
reducing it; it does not limit the meaning to the given example.

Ishaq ibn 'Abdillah ibn Muhammad ibn 'Ali ibn al-Husayn has said: "al-Hasan ibn Zayd narrated
to me, from his father, from 'Ali ibn Abu Talib (a.s.) that he said: 'I asked the Messenger of Allah
(s.a.w.) concerning the splints that are put on broken (bones); how should such a man perform
 And how will he take bath if he is in a state of major ritual impurity? He said: "It is
enough for him to wipe his wet hand on it in the ritual bath and  both." I said: "If there is
cold and he is afraid about his self (i.e., health, or life), if he poured water on his body?" Then
the Messenger of Allah (s.a.w.) recited: ccc cc  c cÊc c cc
 "   

as-Sadiq (a.s.) has said: "Whoever intentionally kills himself, he shall enter the fire of hell,
abiding therein for ever. Allah, the High, has said: ccc c  c cÊc c
 cccc Êc cÊ c c cc 
  c
c c c cÊ c c
 ccÊ c c ccÊcccÊÊ Ê

The a thor says: As you see, these traditions generalize the meaning of the words, ccc
 cc  , as we have already inferred earlier. There are other traditions of similar import.

Ibn Majah and Ibnu'l-Mundhir have narrated from Ibn Sa'id that he said: "The Messenger of
Allah (s.a.w.) has said: 'Surely, trade is by mutual consent.'" Ê

Ibn Jarir has narrated from Ibn 'Abbas (that he said): "Verily, the Prophet (s.a.w.) sold
(something) to a man; then he said to him: 'Exercise your option.'(The man) said: 'I have opted
(for it).' Then (the Prophet) said: 'In this manner (should be) trade.'"   

al-Bukhari, at-Tirmidhi and an-Nasa'i have narrated from Ibn 'Umar that he said: "The
Messenger of Allah (s.a.w.) has said: 'The two parties of a sale have the option (to cancel it) as
long as they have not separated, or one of them says to the other, "Exercise your option.'"   

The a thor says: The words of the Prophet, "The two parties of a sale have the option (to cancel
it) as long as they have not separated", are also narrated through the Shi'i chains. The words, "or
one of them says to the other, 'Exercise your option'," show a way to ascertain the other party's
consent.

Chapter 4 - An-Nisa (The Women), Verse 31

Ύ˱Ϥϳ˶ήϛ˴ ϼ
˱Χ
˴ ˸Ϊϣ˵˷ Ϣ˵Ϝ˸ϠΧ
˶ ˸Ϊϧ˵ ϭ˴ ˸ϢϜ˵ Η˶ Ύ˴Όϴ˶˷γ
˴ ˸ϢϜ˵ Ϩ˴ϋ ˸ήϔ˶˷ Ϝ˴ ϧ˵ Ϫ˵ ˸Ϩϋ
˴ ϥ
˴ ˸ϮϬ˴ ˸ϨΗ˵ Ύ˴ϣ ή˴ ΋˶ Ύ˴Βϛ˴ ˸΍Ϯ˵ΒϨ˶ Θ˴ ˸ΠΗ˴ ϥ˶·{31}
{31} If you avoid great sins which you are forbidden, We will expiate from you your (small) sins
and cause you to enter an honourable place of entering.

Commentary
The verse is not without some connection with the preceeding ones which had mentioned some
great sins.

}
AN: cc cc  c (small) 

c
  (to avoid, to shun), is derived
from 
 [right or left] side of body; the verb is made from that noun in a metaphorical sense;
when man wants to take something, he turns to it with his face and frontal part of the body; and
if he wants to avoid or shun it, he turns away from it putting it to his side; thus 
  implies
avoidance and shunning. ar-Raghib has said that "It is more eloquent than the word,'leaving'".
This eloquence comes from its having a metaphorical sense. From the same root come 
 
(side), 
Ê (side, region) and 
  (foreigner, alien).

  (to expiate, to forgive) is derived from  (to cover, to hide). Generally the Qur'an
uses it for forgiveness of sins.   is plural of   (the big one); this adjective has
been used in place of a deleted noun which it qualifies, like 'sins', etc, 'Greatness' is a relative
idea; it cannot exist without correlation with, ''smallness'. That is why the words, "great sins
which you are forbidden", imply existence of some forbidden sins which are small. The verse,
therefore, shows two things:

First: The sins are of two types, great and small

Second:   Ê (evil; sin) mentioned in the second clause refers to small sins, because it is
put parallel to 'great sins'.

Of course, disobedience and insubordination, of any type, is great when we look at the
insignificance of the created and sustained man  & the greatness of Allah, But in this case
we are making a comparison between man and his Lord, not between one sin and another. There
is no contradiction, therefore, in saying that every sin is great (by one criterion) and that some
sins are small (by another criterion).

A sin is considered great if its prohibition has been given much more emphasis than that of some
"other sins. Probably, the words, "which you are forbidden", imply, or point to, this reality. We
may realize the importance of a prohibitory order if its language is severe, or if it has been much
emphasized, or is accompanied by a threat of punishment of fire, ,

} ran: c cccccÊc
cc cÊ (place of entering)

is an adverb of place; and refers either to paradise or to a position of nearness to Allah - although
the end result of both is the same.

Great and ímall íins and Expiation of Evils

There is no doubt that the verse, cc cc  . ., confirms the division of sins into two
categories: great and small; the latter has been mentioned here as 'evils'. Likewise the verse 49 of
chap.l 8 proves this fact: cÊc c Êcc
cÊcc c cÊc c cc
Êc c c ccÊc c 
cÊc cc c Êccc cÊ c c cc cc cc
ccccc cÊ (all)". Their fear of the book shows that c and c
 mean small sin and great sin.

As for    Ê, looking at its root and paradigm, it signifies a happening or action which
brings evil. That is why sometimes it is used for those affairs or misfortunes which cause grief.
Allah says: c Êc c cc c cc  (4:79); cÊc ccc
Ê ccÊc ccÊc (13:6). Sometimes it is used for consequences and effects of
sins in this world and the next, as Allah says: cÊc  (consequences) c ÊcÊc c Êc
 cÊ (16:34); cÊccÊcÊc  (consequences) c ÊcÊc(39:51);
this connotation actually corresponds with the first meaning. Also, it is often used for the sin
itself, as Allah says: cÊc
 cc c c
 Êc c  (42:40). In this sense it is
sometimes used for sins in general, and covers great and small ones alike, as Allah says: cc
Ê c ÊcÊc Êc c cÊ cÊc
c ccÊc cÊ c Êc ccc
ccÊcÊ c ccÊ cÊc Êccc  c c cÊcÊc
 (45:21). There are
many other verses of the same implication. And sometimes it is used particularly for small sins,
as in the verse under discussion: cc cc  c Ê Êccc c
c c
c
cc (small)  ; because if man avoids great sins, then nothing remains there except
the small ones.

In short, without any doubt, the verse proves that there are two categories of sins: great ones and
small ones, when comparison is made between the sins themselves.

Also, there is no doubt that the verse is meant to show the divine grace and favor for the
believers; it conveys to them the affectionate message of Allah that if they avoided some sins, He
would expiate from them the other sins. Not that they are encouraged to commit small sins; the
verse undoubtedly exhorts them to shun great sins, and if somebody committed a small sin
thinking that it was of no importance and that there was no harm in doing it, it would turn that
sin into the worst arrogance and transgression, as it would show his disdain to Allah's command -
and that is one of the greatest sins. What the verse implies is only this: The small sins will be
forgiven because they are minor slips, and hardly a man can remain free from them, seeing that
man has been created weak and ignorant and it is really difficult for him to avoid small errors
when he comes under the influence of desire or ignorance. The verse in this respect describes the
same reality which the following verse expounds: 
ccc  c ÊcÊcc
c  cÊ c c  ccc
 ccÊcccÊc cÊc  c
Êc cÊc cc cÊc  cÊc 
ccccc cc
 cc " (39:53-54). No one can claim that this verse encourages man to commit sins,
by opening the door of repentance and comforting them with it. In the same .way, no objection
can be raised against the verse under discussion. In fact, such verses revive dead hearts by giving
them hope in place of despair.

The verse does not imply that it was impossible to identify great sins, and, therefore, one must
avoid all sins, lest one commits great ones and falls into perdition. Such interpretation would be
far-fetched. The verse implies that the addressees identify the major sins and recognize them
from the relevant prohibitory orders. The least that can be said is that the verse obligates people
to recognize the major sins in order that they could be on guard against them; at the same time
they should not treat small sins lightly, because as you have been told, such attitude in itself is
one of the mortal sins.

When man will know the great sins, and recognize and identify them, he will understand that
these were the limits put by Allah, and no one transgressing that boundary would be forgiven
unless he showed definite remorse and sincere repentance. This knowledge in itself will serve as
a warning and prevent him from sinning.
As for the intercession, it is a fact. But you have seen in the preceding relevant discourses that it
would not benefit a man Who treats divine 'Commands with disdain Or takes repentance and
remorse lightly. To commit a sin relying on intercession shows indifference and carelessness
towards divine orders. This is such a major sin that it definitely close's all the ways Of
intercession,
The above talk makes clear we have earlier said that the .greatness of a sin is known from severe
language of the prohibitory order Of from threat of chastisement for it.
This sufficiently throws light on all the views given about great sins-. [Many explanations are
seen in Islamic books which are given here in Short]:

1. Great sins are those for which Allah has threatened chastisement in the "hereafter and
prescribed a fixed punishment in this world.

COMMENT: Persistence in committing a minor sin as a great sin. The Prophet (s.a,w.a,) has
said: "No great sin remains with repentance and no minor sin remains (minor) with persistence."
It has been narrated by both sects; but the Ê Ê has not prescribed any fixed punishment for
it. The same is the case With being friends with unbelievers and eating up interest., although
these two are among the greatest sins forbidden in the Qur'an.

2. Great sins are those for which Allah has threatened punishment of fire in the Qur'an. (Some
have added:, "and in the traditions.")

COMMENT: This criterion is neither all-inclusive nor exclusive.

3. All those sins are great which show the doer as being indifferent to religion and heedless to the
Ê Ê This has been said by Imamu'l-Haramayn and appreciated by ar-Razi.

COMMENT: This is called transgression and rebellion; and it is one of the mortal sins. There
are many other mortal sins (even if they are not committed-with obstinacy) like eating up an
orphan's property, incest, and unlawfully killing a believer.

4. That sin is great which is forbidden on its own, not because of some incidental concomitants.

COMMENT; It is in a way opposite to the preceding explanation. But transgression and

indifference to the Ê Ê, etc. are among the mortal sins, while they are merely concomitants
which turn into mortal sins When they occur with any sin.

5. The sins mentioned in this chapter [The Women] from the beginning to the end of the verse 30
are great. Probably, the idea is that the words, c  c Ê Êccc , refer to the
sins mentioned before this verse, e.g., misbehaving with relatives, eating orphan's property,
fornication, etc.

COMMENT: Generality of the verse does not agree with this restriction.

6. Every deed prohibited by Allah is a great sin. (This explanation is attributed to Ibn 'Abbas.)
Perhaps it is because disobeying Allah is a very serious matter, a major transgression.
COMMENT: You have already seen that the division of sins into great and small is based on
their comparison with one another, while this interpretation looks at the status of man, a humble
servant,   Allah Who is the Lord of everything. Probably someone may be inclined to this
view, thinking that the genitive construction in the clause, c  c Ê Ê (lit., of what] cc
 c, was explanatory. This, however, is not correct; because the implication then would be
as follows: If you avoid all sins, We shall expiate from you your small sins. But if one avoids 'all'
sins, where will the small sins come from?

If it is said that the verse speaks about expiation of the believers' sins committed prior to its
revelation, then it would be exclusively reserved for those who were present at the time of
revelation , and it does not agree with generality of the verse.

If the verse is still taken as a general one, it would mean: If you firmly decide to avoid all sins;,
and then actually avoid them, We shall expiate your previous sins. But it is such a difficult
condition that one cam hardly find a single example of such fortitude; such a general and
comprehensive verse cannot be applied to such a rare occurance; because human beings are not
free from evils and errors except those whom Allah takes under His especial protection. Think
over it.

7. The small is that sin whose punishment is less than the total reward of its doer; and the great is
that whose punishment is greater than the doer's total reward. This interpretation is attributed to
the Mu'tazilites.

COMMENT: It is an interpretation which is supported neither by this verse nor by any other in
the whole Qur'an. Of course, the Qur'an says that certain sins cause forfeiture of deeds in certain
cases, but it is not a general rule covering all sins - whether or not it is taken in the sense they
mean. We have discussed in detail the meaning of forfeiture in the second volume of this book.

They have also said that expiation of small sins is obligatory [on Allah] when a servant avoids
great sins; and that it would not be proper then to mete out any punishment to him. But the verse
does not prove this theory either.

8. Greatness and smallness are two aspects which are found in every sin. A sin is great when
committed in disregard or indifference to the divine command; but the same sin is counted as
small if done when one is incensed with anger, overcome by desire or frightened by cowardice -
all this is forgiven if one avoids great sins.

As the above criteria of greatness of sin may be combined under the heading of arrogance and
transgression of limits, this explanation may be summarized as follows: Every forbidden sin is
great if done with arrogance and haughtiness, otherwise it is small and forgiven if not
accompanied with arrogance and haughtiness.

Someone has said: There are, in every evil and every divine prohibition, one or more great sins
as well as one or more small sins. The greatest of all, in every sin, is indifference to divine order
and prohibition, and disdain of the Ê Ê; it also includes repeatedly committing a sin, because
such a person manifests his disrespect to and carelessness about, divine orders or prohibitions;
while Allah says: If you avoid the great sins of what you are forbidden, i.e., the great sins which
are found in every thing you are forbidden, We shall expiate from you/your sins, i.e.,: We shall
forgive you the smaller aspects of that sin and shall not ask you about it.

COMMENT: It is correct that every sin done in a manner as to show the doer's arrogance and
haughtiness becomes a great sin. But it does not mean that it is the only criterion of the greatness
of sins. There is no doubt that some sins are great in themselves even without the aforesaid
arrogance, etc. Incest when compared to looking at a stranger woman, and murder in comparison
to beating, are great sins - whether there was any arrogance there or not. Of course, if
indifference, arrogance or haughtiness accompanied a sin, the prohibition will accordingly
increase in severity and intensity; the sin will be even greater and the disobedience even more
condemnable. Obviously, fornication under overwhelming influence of lust and ignorance is not
like the same when committed arrogantly thinking that there was no evil in it.

Moreover, the purported meaning ('If you avoid in every sin its great aspects, We shall expiate
from its smaller ones') is in bad taste, not in harmony with the context of the verse: cc c
Êcc  c Ê Êccc c
c c
ccc (small)  ; as will be
vouched by anyone who has a little familiarity with literary styles.

9. Now we come to al-Ghazali's reported explanation which apparently is a synthesis of the

above views; a gist of which is given below:
"Sins are of two types - great and small - when compared with one another. For example, incest
with a married woman within prohibited degree   looking at a stranger woman. At the
same time, some sins become great when they appear with some serious aspects, for example,
when a small sin is committed again and again, it becomes great, although to begin with it was
not so.

"It shows that sins are divided into two categories -great and small -when looked at the actions

c , in comparison with one another. Even so, they are also divided into these two categories
when seen in the perspective of their evil effects and consequences - whether they nullify good
deeds or merely reduce the rewards. If the evil deeds are stronger or more numerous than the
good ones, the former would erase and nullify the latter; otherwise, the evil deed would be wiped
off taking with it an equal amount of reward as its indemnity. Every act of obedience has a good
effect on the soul; it raises it in rank, and extricates it from darkness of ignorance, likewise, every
disobedience has an evil effect, degrading the soul and pushing it into abyss of remoteness and
darkness of ignorance.

"When a man, who has acquired some light and purity through his obedience, commits a sin,
then naturally the darkness of sin collides with the light of obedience. If the darkness of sin and
consequences of evil overpower the right of obedience, then the latter is extinguished and
forfeited. Such a sin is called great, If, on the other hand, the obedience with its light and purity
overcomes the darkness of ignorance and dirtiness of sin, by sacrificing an equal amount of its
light, then the remaining [albeit diminished] light and purity will continue to brighten and
illuminate the soul. This is the meaning of Ê a Mu'tazilite theory that good and evil
actions cancel each other); and it is exactly the meaning of forgiveness of small sins and
expiation of evil deeds. Such sins are called small.

"Apparently it is not unreasonable to expect some cases where perfect equivalence might be
found between evil and good deeds. It means that there may be a man in total abeyance having in
his account neither any obedience nor any disobedience - without any light or darkness. But the
words of Allah refute it, as He says: c
c Êcc cÊcc (another)
c cÊc
 c , [42:7]"

ar-Razi has refuted it, saying that this explanation is based on the Mu'tazilite tenets which,
according to him, are wrong.
The author of   in his turn has very severely reproached ar-Razi on.this line of
argument. He says:

"When this (i,e., division of sins,
c , into great and small) is explicitly mentioned in the
Qur'an, then is it imaginable that Ibn 'Abbas would deny it? Not at all On the other hand, 'Abdu
'r-Razzaq has narrated from him that he was asked: 'Is the number of great sins seven? He said:
'They are nearer to seventy.' Ibn Jubayr has narrated that he had said: 'They are nearer to seven
hundred.'

"Actually it is the Ash'arites who are said to deny the division of sins to great and small.
Probably those Ash'arites who were of this view wanted to refute the Mu'tazilites - even if it took
some explaining away. This may be seen in the writing of Ibn Fawrak, as he has confirmed the
Ash'arite view and has said: 'All the sins of Allah are great; it is only relatively that one or the
other of them is called great or small. The Mu'tazilites say that sins are of two categories, small
and great; but it is not correct.' Then he has written a far-fetched interpretation of the verse.

"Well, should the verses and traditions be explained away, just for opposing the Mu'tazilites?
Even in matters where they are right? People are not above such pet mindedness. Religious
bigotry and partisanship have prevented many intelligent scholars from using their sagacity for
their own benefit and that of their followers, and turned their books into a source of strife for the
Muslims. They are too busy with polemical arguments to look at reality of religion. You will
soon see how ar-Razi quotes from al-Ghazali and then refutes it just for this reason; but where is
ar-Razi from al-Ghazali, and where is Mu'awiyah from 'Ali?" (The last sentences refer to the
writings of al-Ghazali and ar-Razi which we have quoted earlier.)

Be that as it may. What al-Ghazali has written is sound to a certain extent; still it is not free from
various defects and shortcomings:

Žirst: According to him, the division of sins into great and small is based on mutual cancellation
or reduction of reward and punishment. Again, he believes that sins are also divided into great
and small on their own. But the two divisions do not always correspond. A person has a lot of
reward to his credit; then he commits many sins which are known to be great in themselves and
they drastically decrease his reward, leaving a small residue in his account. Now he commits a
small sin and that cancels out the remnant of his reward. In both cases, what was great by one
criterion, becomes small by another; and vice versa. Thus the two divisions are not always
identical.
íecond: It is true that there occurs some collision between the effects of obedience and
disobedience in certain cases. But it is not an all-encompassing principle. The hypothetic
generality has never been supported by apparent meanings of the Qur'an and the Ê Let him
show if there is any proof whatsoever from the Qur'an and the Ê which could prove general
and all-encompassing mutual cancellation and reduction between punishments of sins and
rewards of obedience.

As for the detailed discourse about the noble and brilliant spiritual status, and the opposite vile,
darkened condition, it is marred by the same defect. True that the spiritual light and darkness
usually collide, acting on, and reacting to, each other - thus canceling out, or reducing the
strength of, the opposite force. But this too is not a general non-changing rule. Sometimes, virtue
and evil both stay in their places, coexisting with each other, and bringing about a split
personality. A Muslim, for instance, eats interest, swallows up people's property, and turns a deaf
ear to the cries of an oppressed victim of injustice, and at the same time pays particular attention
to obligatory prayers, and entreats his Lord with utmost devotion and humility. Or, another one
cynically sheds blood, shamelessly violates people's honour and creates chaos and mischief on
the earth, and then very faithfully carries out other religious commands with complete sincerity.
It is the phenomenon the psychologists call schizophrenia or Jekyll and Hude syndrome, in
which various opposing trends fight each other to gain the control of a man's psyche; the man is
continually distracted by this inner turmoil - until both traits become firmly set in their places
and a sort of truce is affected between them: When one trait raises its head, the other disappears
from the scene, leaving the field to its rival to stalk its victim, and pounce on it - as the above
examples have shown.

Third: It follows from al-Ghazali's exposition that avoidance of great sins should not have any
role in the expiation of small sins. Suppose there is a person who does not commit any great sin:
not because he volitionally avoids it even when he has an urge and ability to do it; he rather does
not do it only because he cannot do it. His small sins will however be cancelled by his good
deeds, because in this case his rewards will be greater than his punishment - and it is exactly
what the expiation of small sins means. And, it does not leave any meaningful function for
volitional avoidance of great sins.

al-Ghazali himself has written in Ê

"Avoidance of great sin causes expiation of
small sins when one shuns them in spite of ability and urge to do them. For example, a man gets
hold of a woman and has a chance of establishing sexual relations with her, and yet he keeps
aloof from it and restricts himself to looking at: or touching her. His inner struggle against his
base desire is much more effective in illuminating his heart when compared to the darkness
caused by his audacity in looking at her. This is what brings about expiation of small sins. If, on
the other hand, he was impotent, or avoided it because of some other inability, or because of fear
of the affairs of the hereafter, it would not lead to any expiation. Suppose, someone does not like
liquor at all, and would not take it even if it was allowed, then his avoidance of liquor would not
expiate the smaller sins which are considered preliminary stages of drinking, e.g., listening to
music and songs. Of course, if someone longs to drink liquor and listen to music, and struggles
with himself to avoid drinking and restricts himself to the listening to music, then probably his
inner struggle to shun the liquor would remove from his heart the darkness brought about by the
sin of listening to music. All these are the rules of hereafter."

Again he says in another place: "A darkness rising to the heart cannot be erased except by a light
brought in by an opposite good deed - and opposites have reciprocal relation with each other. It
is therefore necessary that each evil should be erased by a good deed of the same category, in
order that it could counteract it. Whiteness is removed by blackness, not by heat or cold. This
step by step approach is a sort of favour in erasure of sins; because hope in this way is much
stronger, and trust more effective than, for example, in a case when one continues performing
only one type of worship - although this too has some role in the said erasure."

These words, of al-Ghazali clearly show that, according to him, only that avoidance can expiate
minor sins, which is done volitionally by preventing oneself from a longed for great sin. But his
earlier quoted explanation does not necessarily lead to this conclusion.

To sum it up, all that can be said here, relying on the Qur'anic verses, is this: It is true that the
good and bad deeds cancel out or decrease the force; of, each other - in certain cases, But there
is; no evidence to show that every evil affects every good deed in this way, and vice versa. This
fact may be appreciated if we look at moral and psychological conditions - they are the best tools
for understanding the Qur'anic realities regarding reward and punishment,

As for the great and small sins, you have seen that the verse apparently connotes that, compared
with one another, some of them are great and others small, For example, killing an inviolable
person unjustly,  c looking at a stranger woman, or drinking liquor claiming that it was
allowed   drinking it when overcome by desire - without its having any connection at all
with the theory of forfeiture and expiation.

Moreover, the verse, being without any restriction, clearly shows that Allah has promised him
who avoids great sins to expiate all his small sins. - both, of past and future. Obviously this,
avoidance implies that every believer should avoid great sins as much as. he can, in a way that it
would constitute the avoidance in view of his particular situation. It surely does not mean that he
should avoid it after first intending to do it and then shunning it, Anyone who has a cursory
glance at the list of great sins will undoubtedly realize that the man has not been born yet who
would be inclined to commit all of them and also have ability to do so - even if such a case is
ever found, it would be so rare as to make it practically non-existent. It would be in bad taste to
apply such a general verse to such a rare and imaginary case.

The verse therefore means that whoever avoids the great sins which are within his power and
which his heart longs for, (and these are the great sins which he can and does avoid), Allah will
expiate his small sins, whether or not the latter have any reciprocal relation with the former.

} estion: Is this expiation, because of avoidance, in the sense that the avoidance,
c , is an
act of obedience which brings the expiation in its wake, just like repentance? Or is it that when
man does not commit sins, then he is left with only his small sins and good deeds, and then the
good deeds expiate his small sins? As Allah says: cc cc c c
(11:114). Apparently, the verse (cc cÊcc  c Ê Êccc c
c c

ccc [small]  ), shows that the avoidance has something to do with the
expiation. Otherwise, it would have been more appropriate to say that acts of obedience expiate
evil deeds (as was said in the verse, cc cc c c ); or, that Allah will
forgive small sins whatever they may be; there was no need then of setting forth a conditional
sentence.

A sin is great if the prohibitive order is given in a severe language, or if it contains threat of fire
or something similar, whether it is found in the Qur'an or Ê But these criteria are not
exclusive.

Traditions
as-Sadiq (a.s.) has said: "Great (sins) are those for which Allah has imposed (the punishment of)
the fire."  

al-Baqir (a.s.) has said about the great sins: "Every (sin) which Allah has threatened to punish
with fire." (ccÊÊ Ê) as-Sadiq (a.s.) has said: "Whoever avoids that which
Allah has threatened (to punish) with fire - if he is a believer - Allah will expiate his (small) sins
from him, and will cause him to enter an honourable place of entering; and the seven great (sins)
which impose (punishment of fire) are (as follows): Murder of an inviolable person;
disobedience to parents; eating usury; going back to non-Islamic places [where one cannot
perform his/her Islamic worship] after Ê
Ê [i.e., after emigration to an Islamic centre];
slandering a married woman (of adultery); swallowing up orphan's property; and fleeing c

Ê (Ê c)

The a thor says: There are many Shi'i and Sunni traditions which have enumerated great sins,
some of which will be given later. Most of them count polytheism as one of the seven great sins,
although the above tradition does not mention it; probably the Imam (a.s.) has removed it from
this list because it is the greatest of the great sins; and the words, "if he is a believer", point to it.

'Abdu 'l Azim ibn 'Abdillah al-Hasani has narrated from Abu Ja'far Muhammad ibn 'Ali (who
narrates) from his father 'Ali ibn Musa. ar-Rida (who narrates) from (his father) Musa ibn Ja'far
(peace be on them all!) that he said: " Amr ibn 'Ubayd al-Basri came to see Abu 'Abdillah Ja'far
ibn Muhammad as-Sadiq (a.s.). When he saluted and sat down, he recited this verse: cÊ c
Êc ÊcÊcc  cc   [42:37]. Then he stopped. Abu 'Abdillah said: 'What
made you to be silent? 'He said: 'I would like to know the great sins from the Book of Allah.'
(The Imam) said: 'Yes! O 'Amr, the greatest of the great is to ascribe a partner to Allah, because
Allah, the Mighty, the Great, says: cÊc cc cÊccÊ c Êcc
  c Êc  [4:48; 4:116]; and He has said: c Êc   (others) Êc
ÊcÊcÊcÊ c ccÊ cÊcccÊ cc cÊc ;[5:12].

" 'After that comes despairing of Allah's mercy, because Allah says: ... cc
  cc
Ê cc
cÊc  c

 [12:87];

" 'Then is feeling secure from Allah's plan, because Allah says: cc c cc
Ê c
c
cÊc

c Êc Êc
 Ê [7:99];

" 'And among (the great sins) is disobedience to parents, because Allah has counted a disobedient
(child) as insolent (and) unblessed, in the verse [quoting'Isa, a.s.]: c cccÊcc
cÊ cccc  c  [19:32];

" 'And among them is killing a soul whom Allah has given protection to - except with [judicial]
authority - as He says: c Êc  cc c  cÊ c
 Êc cÊcÊc Êc
 c c  . . [4:93];

" 'And slandering married women, because Allah says: cÊ c Êc cÊ c  c
c  (of the evil), c c cÊ c ccÊcÊccÊc ÊcÊcc
  cÊ   [24:23];

" 'And swallowing the property of an orphan, for He says: (As for) Ê c Êc  cÊc


ccÊc
Ê c
 c cÊcc  c c cÊ c  cc cÊc
Êcc c  [4:10];

" 'And fleeing from
Ê, as Allah says: c Êc ÊccÊ cccÊccÊccc
 cÊc c ccÊc cc Ê cc Ê ccc
ccÊcÊc c
 c  ccÊ c ÊccÊ cc cÊccc c   c Êc c
[8:16];

" 'And swallowing interest, because Allah says: Ê c Êc  c c  cc c

c cc ÊccÊ cc Ê (his) Êc c  [2:275]; and He (further)
says: c cc (it) , [i.e., if you do not forgo the interest], Êcc

 cc cc
Êcc c ; [2:279];

" 'And sorcery, for Allah says:... c cÊc cÊcÊc ÊcÊc  (i.e., sorcery)
ÊcÊcc Ê (of good) cÊcÊ [2:102];

" 'And fornication, because Allah says:... cÊc Êc cÊ (i.e., fornication) Êc cc
 cc cÊc
 Êc ÊccccÊ ccÊccc  ccÊc Êc
 cÊ c c  [25:68-69];

" 'And false oath, for Allah says: (As for) Ê c Êccc c
 ccÊcccÊc
cÊ  (own) Ê cc cÊc ÊcÊcc
 c cÊcÊccÊc cc

ccÊ [3:77];

" 'And defrauding; Allah says:... cÊc Êc c Êc  (with him) Êc Ê ÊcÊcÊ c
ccÊccc  ; [3:161];

" 'And withholding the obligatory , for Allah says:...  (as for) Ê c ÊcÊc
cc
c cccc
c c cÊ c cccÊcc
 cÊ  ccÊc
c Êc c ÊccÊc cÊc ccÊcÊcÊ cÊ ccÊ c  ccÊ c
 c Êccc Êc cÊ c c ÊccÊc
cc   [9:34-35];

" 'And false testimony and concealing (true) testimony, because Allah says:... c Êc
 c  [i.e., testimony], Ê cÊc c c ; [2:283];

" 'And drinking liquor, because Allah has made it equal to idol-worshiping [in the verse 5:90];
" 'And neglecting prayer or any of the things made obligatory by Allah, because the Messenger
of Allah (s.a.w.) says: "Whoever neglects prayer intentionally, he goes out from the protection of
Allah and the protection of His Messenger";

" 'And breaking a promise and misbehaving with relatives, because Allah says (about these):...
(as for) Ê c
cÊc Êcc ccÊc ÊcÊcÊc  (issue) cÊc
[13:25].'"

(Imam al-Kazim, a.s.) said: "Then 'Amr ibn 'Ubayd went away crying out loudly, and he was
saying: 'Perished he who spoke by his own opinion and contended with you in virtue and
knowledge" 


The a thor says: A Ê Ê of nearly the same meaning has been narrated from Ibn 'Abbas
through Sunni chains. This tradition makes two things clear:

Žirst: The great sins are those which have been very strongly prohibited, either by using forceful
language or by threatening with the fire, in the Qur'an or the tradition (as may be seen in the
proofs put forward by the Imam, a.s.). It clarifies the meaning of   cÊ Ê "Great (sins)
are those for which Allah has imposed (the punishment of) the fire"; and also that of ccÊ
Ê Ê and   of al-'Ayyashi, that great sins are those which Allah has threatened
(to punish) with fire. The imposition and the threat mentioned in these traditions are general;
they may be explicit or implied, in the Book of Allah or in the Ê Ê of the Prophet (s.a.w.).

I think that the same is the import of the interpretation ascribed to Ibn 'Abbas; and when he
speaks about threat with fire he uses it in general terms which covers explicit as well as implicit
threat, whether it is found in the Qur'an or the tradition. It is supported by another tradition found
in   of at-Tabari, and attributed to Ibn 'Abbas in which he says: "Great are those sins
which Allah ends with (the threat of) fire, or (His) wrath or curse or chastisement." This also
makes it clear that what has been narrated from him in   of at-Tabari and other books
that, ",Every sin prohibited by Allah is great", does not give a different meaning of great sins; it
merely says that every sin is great when looked at in the perspective of man's insignificance  
 the majesty of his Lord, as was explained earlier.

íecond: Some of the preceding and the following traditions give the number of the great sins as
eight or nine (as some Sunni traditions narrated from the Prophet [s.a.w.] do), or twenty (as seen
in this tradition), or seventy (vide some other narrations). This difference reflects the difference
in degrees of greatness of sins, as may be seen hi the Imam's words in this very tradition, "the
greatest of the great is to ascribe a partner tp Allah".

al-Bukhari, Muslim, Abu Dawud, an-Nasa'i and Ibn Abi Hatim have narrated from Abu
Hurayrah that he said: "The Messenger of Allah (s.a.w.) has said: 'Keep away from seven mortal
sins.' They said: 'And what are they? O Messenger of Allah!' He said: 'Ascribing a partner to
Allah; slaying the soul that Allah has forbidden except by right; sorcery; devouring usury;
devouring the property of an orphan; turning back (from the enemy) on the day of marching (to
battle); and accusing the married believing women (of adultery) while they are unaware (of such
false accusation).'" (cÊ) Ibn Hibban and Ibn Marduwayh have narrated from
Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm, from his father, from his grandfather that he said:
"The Messenger of Allah (s.a.w.) wrote a letter to the people of Yemen, which listed obligatory
and recommended deeds and indemnity for bodily injuries; and sent it with 'Amr ibn Hazm, who
said: 'It was written in the letter, c , that the greatest of the great sins near Allah on the
Day of Resurrection is associating someone or something with Allah; killing the soul of a
believer without right; fleeing (from war) on the day of marching (to battle); disobeying the
parents; slandering a married woman; learning sorcery, devouring interest; and devouring the
property of an orphan.'"   

'Abdullah ibn Ahmad has narrated in   cÊ, from Anas that he said: "I heard the
Prophet (s.a.w.) saying: 'Well, surely my intercession is for those of my Ê who might have
done great sins.' Then he recited the verse, cc cÊcc  c Ê Êccc c

c c
ccc (small)  "   c

Chapter 4 - An-Nisa (The Women), Verses 32-

35
 ϧ˴ ˯Ύ˴δϨ˶˷Ϡ˶ϟϭ˴ ˸΍Ϯ˵Βδ ˴ Θ˴ ˸ϛ΍ Ύ˷Ϥ˴ ϣ˶˷ ˲ΐϴ˶μϧ˴ ϝ ˶ Ύ˴Ο˷ή˶ Ϡ˷ϟ˶ ξ ˳ ˸όΑ˴ ϰ˴Ϡϋ ˴ ˸ϢϜ˵ π ˴ ˸όΑ˴ Ϫ˶ Α˶ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ˴π
˴˷ ϓ˴ Ύ˴ϣ ΍˸ϮϨ˴˷Ϥ˴ Θ˴ Η˴ ϻ
˴ ϭ˴ ˸Βδ
˴ Θ˴ ˸ϛ΍ Ύ˷Ϥ˴ ϣ˶˷ ˲ΐϴ˶μ ϥ ˴˷ ·˶ Ϫ˶ Ϡ˶˸πϓ˴ Ϧ˶ϣ Ϫ˴ Ϡ˴˷ϟ΍ ˸΍Ϯ˵ϟ΄˴˸γ΍˴ϭ Ϧ ˴
Ύ˱Ϥϴ˶Ϡϋ
˴ ˯˳ ˸ϲη ˴ Ϟ ˶˷ Ϝ˵ Α˶ ϥ
˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍{32} ϴ˶μϧ˴ ˸Ϣϫ˵ Ϯ˵Η΂˴ϓ ˸ϢϜ˵ ϧ˵ Ύ˴Ϥ˸ϳ΃˴ ˸ΕΪ˴ Ϙ˴ ϋ ˴ Ϧ˴ ϳ˶άϟ˴˷΍˴ϭ ϥ˴ Ϯ˵Αή˴ ˸ϗϷ
˴ ΍˴ϭ ϥ ˶ ΍˴Ϊϟ˶΍˴Ϯ˸ϟ΍ ϙ˴ ή˴ Η˴ Ύ˷Ϥ˴ ϣ˶ ϲ˴ ϟ˶΍˴Ϯϣ˴ Ύ˴Ϩ˸Ϡό˴ Ο ˴ Ϟ ˳˷ Ϝ˵ ϟ˶ϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ ˸ϢϬ˵ Β˴
˯˳ ˸ϲη˴ Ϟ ˶˷ ϛ˵ ϰ˴Ϡϋ ˴ ϥ ˴ Ύ˴ϛ ΍˱Ϊϴ˶Ϭη ˴ {33} ˸ϢϬ˶ ϟ˶΍˴Ϯ˸ϣ΃˴ ˸Ϧϣ˶ ˸΍Ϯ˵Ϙϔ˴ ϧ˴΃ Ύ˴ϤΑ˶ ϭ˴ ξ ˳ ˸όΑ˴ ϰ˴Ϡϋ ˴ ˸ϢϬ˵ π ˴ ˸όΑ˴ Ϫ˵ ˴˷Ϡϟ΍ Ϟ˴π ˴˷ ϓ˴ Ύ˴ϤΑ˶ ˯Ύ˴δϨ˶˷ϟ΍ ϰ˴Ϡϋ ˴ ϥ ˴ Ϯ˵ϣ΍˷Ϯ˴ ϗ˴ ϝ ˵ Ύ˴Οή˶˷ ϟ΍
Ϧ
˴˷ ϫ˵ Ϯ˵ψό˶ ϓ˴ Ϧ ˴˷ ϫ˵ ί˴ Ϯ˵θϧ˵ ϥ ˴ Ϯ˵ϓΎ˴ΨΗ˴ ϲ˶Ηϼ˷ϟ˴΍˴ϭ Ϫ˵ ˷Ϡ˴ϟ΍ φ ˴ ϔ˶ Σ
˴ Ύ˴ϤΑ˶ ΐ ˶ ˸ϴϐ˴ ˸Ϡϟ˶˷ ˲ΕΎ˴ψϓ˶ Ύ˴Σ ˲ΕΎ˴Θϧ˶ Ύ˴ϗ Ε ˵ Ύ˴Τϟ˶Ύ˷μ˴ ϟΎ˴ϓ ˸ϥΈ˶ϓ˴ Ϧ ˴˷ ϫ˵ Ϯ˵Αή˶ ˸ο΍˴ϭ ϊ˶ Ο ˶ Ύ˴πϤ˴ ˸ϟ΍ ϲ˶ϓ Ϧ ˴˷ ϫ˵ ϭ˵ήΠ ˵ ˸ϫ΍˴ϭ
΍˱ήϴ˶Βϛ˴ Ύ˷ϴ˱ Ϡ˶ϋ
˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ ϼ˱ ϴ˶Βγ˴ Ϧ ˴˷ ˶Ϭ˸ϴϠ˴ϋ ˴ ˸΍Ϯ˵ϐ˸ΒΗ˴ ϼ ˴ ϓ˴ ˸ϢϜ˵ Ϩ˴ ˸όσ
˴ ΃˴{34} ϥ˶· Ύ˴ϬϠ˶˸ϫ΃˴ ˸Ϧϣ˶˷ Ύ˱ϤϜ˴ Σ ˴ ϭ˴ Ϫ˶ Ϡ˶˸ϫ΃˴ ˸Ϧϣ˶˷ Ύ˱ϤϜ˴ Σ ˴ ˸΍Ϯ˵Μό˴ ˸ΑΎ˴ϓ Ύ˴ϤϬ˶ Ϩ˶ ˸ϴΑ˴ ϕ˴ Ύ˴Ϙη ˶ ˸ϢΘ˵ ˸ϔΧ ˶ ˸ϥ·˶ϭ˴
ϳ˵ ΍˱ήϴ˶ΒΧ ˴ Ύ˱Ϥϴ˶Ϡϋ ˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ˴˷ ·˶ Ύ˴ϤϬ˵ Ϩ˴ ˸ϴ˴Α Ϫ˵ Ϡ˴˷ϟ΍ ϖ
˶ ϓ˶˷ Ϯ˴ ϳ˵ Ύ˱Σϼ˸λ·˶ ΍˴Ϊϳ˶ή{35}
{32} And do not covert that by which Allah has made some of you excel others; men shall have
the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things. {33}
And to every one We have appointed heirs of what parents and near relatives leave, and those
with whom your right hands have ratified agreements; so give them their portion; surely Allah is
a witness over all things. {34} Men are the maintainers of women because of that with which
Allah has made some of them to excel the others and because of what they spend out of their
property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and
(as to) those on whose part you fear recalcitrance, admonish them, and leave them alone in the
sleeping-places, and beat them; then if they obey you, do not seek a way against them; surely
Allah is High, Great. {35} And if you fear a breach between the two, then appoint a judge from
his people and a fudge from her people; if they both desire agreement, Allah will effect harmony
between them; surely Allah is Knowing, Aware.

Commentary
The verses are connected with the preceding laws of inheritance and marriage; they reinforce the
preceding rules and promulgate some general principles that would effect reconciliation in some
cases of strained relationship between husband and wife.

}
AN: ccccÊcc Ê ÊcÊcÊ cc ccccÊ

Coveting is
to say: 'Would that this were like that'. Such words are called coveting because they describe the
covetousness hidden in the heart. It is an exclamatory construction that shows a psychological
attitude as when one loves something which is difficult or almost difficult to obtain, whether one
declares it in words, or not. Obviously, the verse forbids people to covet the extra bounties
granted to others - that bestowal of additional bounties is the cause of covetousness. But one
should not attach oneself to those who enjoy such abundance; rather a man should attach himself
to Allah, asking Him to bestow on him such bounties from His treasures. Obviously, the 'extra
bounties' specifically refers to the special rights granted to a particular group - men or women -
by the divinely ordained law; for example, man has been given the right to marry more than one
wife, and gets a double share in inheritance, while woman is entitled to receive her dower and
maintenance from her husband.

Coveting such rights exclusively given to a particular sex has been forbidden in order to
completely uproot the tree of evil and disorder. These bounties are coveted by human beings
because by nature they love such things and try to achieve and obtain what others have got. At
first, it is just a desire and covetousness. When it continues for some time, it changes into hidden
envy. When the envy takes root in the heart it shows itself in talk and action. When many people
suffering from this disease join together, they cause disorder on the earth and destroy the tilt and
the stock.
Also, it shows that this prohibition is of advisory nature, not a legislative order; it aims at
safeguarding the preceding legislated regulations.

The verse ascribes the bestowal of bounties to Allah; also both groups have been described as
''some of you over the others". The aim is to awaken their submissiveness to Allah's decrees
because they believe in Him, and to strengthen their mutual love by reminding them that the
receiver of the coveted bounty is not some alien body; but an integral part of him/her.

}
AN: c ÊcÊcÊc cc ÊcÊccc c ÊcÊcÊc cc Êc

Êc
ar-Raghib has said,   (to earn) is used for what a man earns or acquires for
himself; while  ' (to earn) denotes what he acquires for himself or for someone else.."
[This verse uses the former verb; and] it appears from the above that this sentence explains the
preceding prohibition of coveting and describes its underlying reason. That is, you should not
covet these things because this excellence, found exclusively with one or the other group, has
been granted because that group has earned it through natural traits or physical diligence. For
example, men and not the women, have been allowed to marry up to four wives, because men's
place in human society demands it - to the exclusion of women. The same is the reason of their
having been allotted double shares in inheritance. Likewise, women have been given half of
men's shares in heritance, while the responsibility of their maintenance is put on men's shoulders
and they have exclusive right to take dower - all this because women's position in the society
demands it. Also, whatever wealth is earned by one group - by trade or in other ways - is
exclusively reserved to it; and Allah does not want injustice to His servants.

It is now clear that the 'earning' mentioned here actually means a sort of acquisition and
reservation; it makes no difference whether this happens through voluntary activity (e.g.,
handcraft or business;) or otherwise. What is important is that the person concerned has some
characteristic which entitles him/her to that excellence; for example, the person's being male or
female which makes him/her entitled to a certain fixed portion in inheritance.

Philologists have opined that the verbs,   and   , both are reserved for what a
person acquires through voluntary action; even so, they say that the basic element in their
meaning is 'acquisition'. It may be said that 'He has earned fame by his beauty.' Some exegetes
have explained the verb in this verse in the same meaning. It may be said that the verb, 
 , in this verse has been used in this meaning by way of simile or extended simile.

In any case, the verb here cannot be restricted to what man acquires by his own efforts; because
it would then mean: Men shall have benefit of the wealth they earn for themselves through their
activities; and so shall the women. It would be a prohibition of coveting what other people have
acquired through craft and production. This meaning is correct in itself, but the verse cannot be
confined to it; otherwise it will have no relevance to the preceding verses of inheritance and
marriage.

However, the correct meaning of the verse is as follows: Do not covet the financial and non-
financial advantages and excellence which Allah has exclusively given to either men or women,
and has thus given some of you excellence over the others; this bounty has been given to the
concerned group because it has acquired and proved its entitlement by its psychological traits or
physical activities (like trade, etc.); so it shall have its benefit, and every body shall have the
benefit of what he or she has acquired.

}
AN: c cÊcc c .., : When one bestows some tiling on someone else,
usually it is a surplus which the bestower does not need himself, that is why it is called 
which is translated here as 'grace' but literally means surplus. Allah has ordered people to turn
their faces away from the bounties bestowed on others. But the desire of excellence in life and
livelihood - rather, love of monopolizing it and surpassing all fellow beings in this respect - is an
inseparable human trait. Therefore, the Qur'an tells them to look towards Allah Himself and to
ask Him for His grace. They should turn away from what the others have got and look towards
Allah to ask for His grace; the grace is in Allah's hands, and it is He Who has given everyone his
or her excellence; He alone can give you the means to surpass others - the others whose bounties
you desire and whose excellence you covet.

The grace to be asked for has been left vague by adding the preposition 'of before it. It has two
implications:

Žirst: It teaches the manner of invocation and prayer addressed to Allah. Man is basically
ignorant of what would benefit - or harm - him in the long run, while Allah is aware of what
would in reality be beneficial or harmful to His creatures, and He has power over all things.
Therefore, it is only proper to ask Him for the best in what the invoker desires; he should not go
on specifying what he wants and how should it reach him. Many times we have seen someone
with intense desire of some things like wealth, child, honour or health; he was persistently
praying for it, fixing his eyes on that goal; but when his prayer was answered and his desire
fulfilled, it brought nothing but destruction and disaster, nullifying all his life's efforts.

íecond: It is an indication that one should not ask for something which would be contrary to the
underlying divine reason of a certain creative or legislative excellence bestowed. It is imperative
that one should not ask of the excellence exclusively reserved for others. If men ask the bounty
given to women, or vice versa, and Allah grants their prayer, the underlying reason would be
negated and the laid down laws and regulations nullified. Think it over.

When man prays to Allah for one of his pressing needs, he should not ask Him for what is given
to other people; rather he should ask Him "from what is in His hands; even then he should not
teach his Lord what is good for him, nor how should that benefit be brought to him. The only
proper way is to ask Allah to fulfill his need in a way He deems best.

The concluding sentence, cÊc ccÊ  , explains the reason of the preceding
prohibition: You should not covet the bounties which Allah has bestowed on others; Allah knows
everything, He is not unaware of underlying reasons, nor does He make error in His decisions.

A } ranic
eality
Difference in men's aptitudes and abilities in acquisition of the life's advantages is based on
natural creative phenomenon which inevitably brings about differences in the lives grades. And,
as far as we know, this phenomenon has always been evident in human societies from the earliest
times to this day.

In ancient times strong people subjugated weaker persons, using them according to their whims
to fulfill their desires without any restraint or hindrance. The poor wretched had no choice but to
submit to their orders, and to do as their 'masters' required them to do. But their hearts
overflowed with rage and hatred, and they always waited for a chance to throw away that yoke.
This system continued in history changing its appearance from time to time, beginning from
shaikhdom and ending on monarchy and imperialism.

At last, human beings succeeded, through rising after rising, in bringing down this overpowering
citadel of usurpation forcing the rulers to abide by the constitutions and laws made for society's
well-being and happiness. On the surface, it puts an end to whimsical rules of tyrants. Human
beings were no longer divided into various strata; there was no longer an autocratic ruler to lord
over slaves whose rein was in his (master's) hand.

Even so, the tree of disorder and mischief continued to grow - finding another base to spread its
roots, appearing in another shape - but the fruit was the same, the result unaltered. There
remained the same difference between various classes, based on economic disparity. Some had
wealth and riches piled up while others' hands were empty. The two groups were poles apart; the
wealthy interfered in all aspects of society, because of their wealth, while the poor had no option
but to stand and fight against oppression.

This resulted in appearance of communism which believed in sharing all resources of livelihood,
by nullifying private property and taking away all capital from private hands. It said that every
individual should enjoy the fruits of his labor, accomplished by his personal expertise. This
erased the difference that was based on personal wealth and affluence. But it opened some new
avenues of disorder and mischief which were unheard of in previous systems - it totally
destroyed the free will of the individual and stripped him of all discretion and choice. But nature
does not agree with it nor does human instinct allow it. And how can something continue if
nature rejects it and human instinct discards it.

Apart from that, the communism has not removed the basic disorder. Human beings by nature do
not like to exert themselves except where there is a possibility of gaining distinction and
acquiring honour and position. Remove the element of competition and distinction and you have
destroyed the work itself; it will result in negation of human nature.

The communists have tried to remove this basic difficulty by trying to fix the workers eyes on
immaterial distinction and glory. But it has brought the difficulty back c If a man does not
accept those distinctions as real, he will not try for them; and if he believes in them, it will have
the same effect as the material incentive.

Democracy resorted to a strategy to remove the disorder sneaking into it. First, it employed wide
spread propaganda to expose the defects of communism. Second, it levied heavy taxes that ate
away a greater part of the profits of business and industry. But it was of no use. Exposition of the
defects of their adversaries' system could not block the way of the defects and disorder
infiltrating into their own system. Nor could the gathering of most of the profit in the treasury
prevent the affluent classes from their luxurious life and the resulting oppression. Now, their
strategy is to get power arid authority over the collected wealth, instead of personally owning it.
They get the same benefits from that money by having authority over it and by managing it
according to their wish, as they would have done it if was owned by them outright.

Neither the democrats could cure the disease nor the communists; and there is no medicine after
burning.

All this is because the purpose and goal chosen by man for the society leads to the core of
mischief and disorder; his adopted goal is enjoyment of material life by all means; and it cannot
be divested of its basic conflict and disorder, whatever changes are brought into its appearance.

And what is the way adopted by Islam to uproot this disorder? It has given the man total freedom
in all matters to which his nature leads. Then it has brought the two groups nearer by raising the
have-nots' standard of life through levying various taxes on the 'haves', and lowering the haves'
standard by prohibition of extravaganza and show of affluence that would increase their distance
from middle classes; then it has created a balance with unity and good manners, and has diverted
people's attention from material distinction to the honor of piety; and taught them to ask Allah
for whatever bounty and excellence they desire.

This is to which the Qur'anic verses points: c cÊcc cc cÊc c
Êccc ÊcÊc cÊcccc Êc c c
 (49:13); Êccc
Ê (51: 50). We have already explained that by turning their faces towards Allah people
would inevitably hold fast to the real and genuine causes for their desired goals - without
resorting to lethargy in earning their livelihood or laziness in getting at their happiness and bliss.
Strangely enough, some people say that Islam is a religion of idleness which discourages man
from acquiring material benefits in life. Such assertion is totally off the mark and shows
ignorance of the speakers.

This is a short note on this subject; and we have written in detail on various points of this subject
in various discourses of this book.

}
AN: cccc
cÊc

 cÊ  cc Êc
 ccc  c
c
  (translated
here as 'heirs') is plural of   which is synonymous to  Ê, although mostly it is
used for some particular cases of  Ê (rule, sovereignty, friendship, authority). For
example, a slave's master is called his  , as he has authority over him; a helper is called
 , because he manages the affairs of the helped one; an uncle's son is called   as
sometimes he acts as guardian of his uncle's daughter in matters of marriage. Most probably it is
an infinite verb beginning with   or an adverb of place, indicating a person having in him
some kind of authority - as today we say 'government ' or 'court' and mean the ruler or the judge.

(to tie) is opposite of Ê (to unite);   " is opposite of   (left
hand);   means right hand, and is also used for oath; it has some other meanings also.
The verse follows the preceding one; cccc, having the same context, and contains
the admonition to give due share to every one who is entitled to it, and declares that Allah has
appointed for every one heirs in all that is left by parents and near relatives. It shows that this
second verse, in conjunction with the preceding one, gives a gist of all the rules and laws laid
down by the verses of inheritance; and sums up the detailed regulations. It is not unlike the
 
cc ÊcÊcc Êcc ÊcÊc
 ccÊcc  c[4:7] which,
coming before the verses of inheritance stated a general principle which served as the basis and
referring point of the inheritance laws.

It follows that the heirs and the inherited ones (summed up in the verse) would refer to those who
have been described in detail in the verses of inheritance. Thus,   would refer to all who
have been enumerated as heirs in those verses, like children, parents, brothers, sisters and so on.

Also, the three categories mentioned here - parents, near relatives and those with whom your
right hands have ratified agreements - will apply to the three categories mentioned in the verses
of inheritance, i.e., parents, near relatives and husband and wife.Thus the phrase: Ê c Êc
Êcc ÊcÊ cÊc  c , would refer to the husband and the wife.

The meaning, therefore, will be as follows: And to every one of you, whether male or female,
We have appointed heirs to inherit whatever property you leave behind. The preposition  
translated here as 'of') may also mean 'from'; in that case it would be connected with 'heirs'., i.e.,
inheritance originates from the property; it may alternatively be connected to a deleted but
understood verb, 'they shall inherit', i.e., the heirs shall inherit from what you leave. What they
leave refers to the property left by the deceased relatives - the parents, the near relatives and the
husband and wife.

The phrase, "and those with whom your right hands have ratified agreements", alludes to
husband and wife; it was a custom to shake hands at the conclusion of an agreement or deal; it
was as though it was their right hand which had concluded the deal and ratified it. The meaning,
therefore, will be as follows: those with whom you have established material relationship
through formula of marriage.

"So give them", i.e., to the heirs, "their portion", which has been described in the verses of
inheritance. The conjunction, 'so' connects the sentence with, and bases it on, the sentence, "And
to every one We have appointed heirs...". The order to give them their share has been further
emphasized by the concluding sentence, cÊc cc  cccÊ  

The above is the most appropriate of the meanings given by the exegetes. [The following are
examples of some unsuitable explanations given by them:]

Some have said that   (heirs, relatives, etc.) refers to agnates other than the heirs who
are more entitled to the inheritance. But the wording of the verse does not support this view.

Also it has been said that   (from, of) in  c is explanatory, and refers to the heirs,
i.e., to every one We have appointed heirs who shall inherit him, and they are those whom he has
left behind, that is, the parents and near relatives.
Further it is said that the phrase, "those with whom your right hands have ratified agreements",
refers to the allies. In pre-Islamic days a man used to make agreement with another, saying: 'My
blood is your blood, my war is your war, my peace is your peace; and you shall inherit me and I
shall inherit you; and you shall pay blood money for me and I shall pay blood money for you.'
Such an ally used to get one-sixth of the estate of his deceased ally. According to this
interpretation, the sentence will be disconnected from the preceding one, and would mean, 'give
the allies their one-sixth share'. And then it will have to be treated as abrogated by the verse: c
Êc
   cc  Ê
ccccÊcÊc cÊc ccÊ (8:75).

But some say that, "so give them their portion", means that they should be helped, advised and
given material assistance; it does not refer to inheritance, hi that case there will be no abrogation
in the verse.

Some others claim that the phrase refers to those whom the Prophet (s.a.w.) had declared to be
'brothers' to each other in Medina, and they inherited from each other, until the system was
abrogated by the verse of inheritance.

Still others have said that it refers to those who were adopted as sons in the era of ignorance.
According to them, this verse exhorts the Muslims to bequeath something to them, as it advises
to give them their portions.

None of these meanings is supported by the text or the context of the verse, as any thoughtful
scholar may realize; and that is why we see no need to rebut them.

}
AN: ccÊc   cc c ccÊc Êc Ê ÊcÊcÊ cc c
cÊcccÊcÊ cc cc ÊcÊc
cccÊ c

c 
one who looks after the affairs of another person);   and  (give the same
meaning in its highly emphasized form. The clause, "that with which Allah has made some of
them to excel the others", refers to the natural characteristics of man in which he excels the
woman; men have much greater judicious prudence than women, and consequently they are
much stronger and braver and more capable of performing strenuous tasks requiring intrepidity
and forbearance; while women's life is dominated by feelings and emotions and based on
gracefulness and delicateness. The next phrase, "what they spend out of their property", refers to
the wealth which men spend on women's dower and maintenance.

The generality of these causes shows that the resulting principle, "Men are the maintainers of
women", is not confined to the husbands. In other words, it does not say that man is the main-
tamer of his wife; rather it gives authority to the men, as a group, over the whole group of
women, in the common affairs which effect lives of both sexes on the whole. The general social
aspects which are related to man's excellence as, for example, rulership and judiciary, are the
things on which a society depends for its continuence. It is because of the prudence and
judiciousness which are found in men in a higher degree than in women. Likewise, the fight and
defense depend on strength and far-reaching strategic planning. In such affairs men have
authority over women.
Consequently, the order, ccÊc   cc , is totally unrestricted and
comprehensive, while the next sentence, Êcc ccÊc , is apparently
restricted to the relationship between a man and his wife, as will be explained later on. This next
declaration has branched out from the above general principle; but it does not restrict its
generality in any way.

}
AN: Êcc ccÊc c cÊc c cÊcÊ c

c
 Ê (merit, virtue, goodness);  (abiding obedience and submission). Its place,
opposite to, Ê cc Ê c
ccc , shows that "the good women" means
good wives; and that it is applied to them during continuance of matrimony, not before or after
that; and that the sentence, "the good women are therefore obedient..." which gives an order in
the form of praise, and means that they should be obedient and should guard... - is an order
related to matrimonial affairs and domestic life. Even so, it is a command whose scope of
jurisdiction depends on its basic cause - the man's maintaining the woman by virtue of marriage.
It is therefore incumbent upon her to obey him and guard their mutual or conjugal affairs.

Let us explain it further. Men as a group have authority over women as a group in those common
affairs which have more affinity with man's enhanced prudence and hardiness, i.e., rulership,
judiciary and wax; but it does not negate the independence of woman in her individual will and
activities, she decides what she wants and acts as she wishes and man has no right to interfere in
any way - except when she intends to do something unlawful. In short, there is no restriction on
them in whatever they want to do for themselves in a proper way. In the same way, husband's
authority over the wife does not mean that she has lost control over her own self or property or is
restricted in her will or action regarding its management; nor does it mean that woman is not free
and independent in safeguarding and protecting her personal and social rights, nor is she
hindered from adopting suitable means to achieve those rights. Rather it means that when the
husband spends his wealth on her in return for conjugal rights, then she must obey and submit to
him in all things connected with sexual intercourse (when he is present), and protect him in his
absence - she should not betray him behind his back by having unlawful affairs with another
man. Also she should not deceive him concerning the property which he gives her by virtue of
matrimony as a partner in domestic life.

The sentence, "the good women are therefore obedient..." means that they should achieve
goodness for themselves; then inevitably they would be obedient. In other words, they are
obliged to submit to their husbands and obey them without fail in all matters pertaining to
conjugal relations. Also they must safeguard their interest in all their rights during their absence.

Apparently the word  in   (translated here with 'as') in the clause, "as Allah has guarded",
has the import of infinitive verb, and  implies instrumentality. The meaning therefore will be as
follows: The good women are obedient to their husbands and guard their interest in their
absence, through the husband's rights which Allah has preserved by giving him the authority and
obliging the wives to obey them and guard the unseen for them.

Alternatively, the letter  may imply exchange. Then it will mean that the wives are obliged to
obey and guard the unseen in exchange of the rights which Allah has bestowed on the wives, as
He has given a new life to them in human society and has obliged the men to pay them dower
and maintenance. But the former meaning is more obvious.

Some other meanings have been given by exegetes, but it is not necessary to mention them as
none of them is supported by the context.

}
AN:  (as to) Ê cc Ê c
ccc c ÊcÊccc
Êcc cÊc 
c
 cccÊ
c Ê (disobedience, refusal to
submit); fear of recalcitrance connotes appearance of the signs of disobedience. The order is
based, not on disobedience, but on its fear. It is in order that the man should keep the admonition
at the level suitable at a particular stage, because admonition has its place at the beginning of
recalcitrance as well as at the appearance of its signs - [but with less intensity].

The three remedies - admonition, leaving them alone in the sleeping places and beating - have to
be applied one after another in that sequence, although they have been mentioned together,
joined with the conjunctive 'and'. First comes admonition; if that fails, then leaving her alone in
the sleeping place; if that too proves ineffective, then the beating. This gradual process is
inferred from the sequence wherein these remedies are increasing in intensity from leniency to
severity. In short, this graduality is inferred from the context, not from the conjunctive 'and'.

It appears from the words, "leave them alone in the sleeping places", that he is not asked to sleep
in a separate bed, but he should show his displeasure by turning away from her and not touching
her, etc. It is far-fetched to believe that it means leaving her bed altogether. The meaning given
by us may be supported by the fact that "sleeping places" has been used in plural; apparently
there was no need of the plural if the latter meanings were intended.

}
AN: Êc cÊccccc cc c  cÊ

That is, if they are obedient to
you, then do not be on look out for excuses to trouble them. Why? Because cÊc c Êc
 Greatness and grandeur is reserved for your Lord; do not be deceived by your power and
strength nor use it in oppressing your wives, thinking yourselves too high and superior.

}
AN: c ccccÊc cÊc cÊc c c 

c ÊÊ 
(breach, enmity). Allah has ordered to appoint two judges, as it would reduce the possibility of
injustice and arbitrariness. If the husband and wife both desire reconciliation, without obstinacy
and obduracy, Allah will create harmony between them. When both parties divest themselves of
power, and entrust the two judges with the responsibility of effecting harmony, then
reconciliation is bound to follow.

The verse attributes effecting of harmony to Allah, although there happens to be a normal cause,
i.e., the parties' willingness to be reconciled and their acceptance of the judges' decision. It is
because Allah is the real cause; it is he who relates causes to effects, and gives everyone his
right. The speech ends with the sentence, "surely Allah is Knowing, Aware;" its appropriateness
is self-evident.

A Disco rse on Mens A thority Over Women

It is not secret that the noble Qur'an puts great emphasis on healthy human intellect, and prefers
it over desire and pleasure-seeking. It does not encourage people to follow their excessive
passions and emotions. It exhorts man to follow the path of reason, and admonishes him to guard
this divine gift, lest it be lost. This Qur'anic reality is well-known and needs no bookish proof;
there are a lot of verses that point to it explicitly and implicitly, in various way and different
words.

Even so, the Qur'an has not neglected good and pure feelings and emotions, nor has it turned its
eyes from their important and beautiful effects which help man to properly build his self, and
which in its turn gives strength to the society. For example:

 c  ccÊcc  c
 cccÊ   . (48:29)

Êccc c c cÊccc
c cccc
  (30:21).

c
ÊcÊ c
Ê  cÊc ÊccÊc Ê ÊccÊ cÊcÊcc c
 ccÊcc
  c (1-32)

Yet He has balanced it by requiring it to conform with the demands of intellect; thus by
following such feelings and emotions, one would in fact be following the intellect.

It has been explained somewhere earlier that it is because of the protection which Islam accords
to the intellect (by basing all its ordained laws on reason) that it has prohibited all such actions,
and forbidden all such conditions, and declared as unlawful all such characteristics, which
confuse the intellect in its judgment and cause it to act haphazardly in its implementation, thus
making it lose its bearing in the society's affairs; for example, liquor, gambling, fraudulent deals,
lies, slander and backbiting.

This much is enough to convince a thoughtful scholar that as far as the broad issues and general
social aspects - like rulership, judiciary and war - are concerned, they have to be controlled by
intellect, free from the influence of emotions and feelings. Thus they have to be entrusted, not to
women but, to men who are governed more by intellectual power than emotional feelings.

And this is what Allah has ordained, when He says: ccÊc   cc ; and the
prophetic pronouncements, being the expositions of the Qur'anic principles, establish its factu-
ality; and the Prophet (s.a.w.) followed this principle throughout his life; he did not appoint any
woman as a ruler or governor of any people, nor did he give her any judicial post, nor were they
called upon to participate in any war, i.e., to actively fight in it.

As for other aspects of life, like learning, teaching, trade deals, nursing, medical profession, etc. -
the tasks which are not hindered by emotion and feeling - the Prophet's Ê Ê (traditions) do
not prohibit it, and the Prophet himself had allowed many of it. The Qur'an too is not without
some hint to its being lawful for the women, because it is a necessary concomitant of the
freedom of will and action which women have been allowed in many aspects of life. They have
been removed from man's guardianship, and given independent right of owning property and
wealth; then how can they be stopped from managing that property and developing it in a way
they think fit. Likewise, it would be meaningless to give them the right to lodge a case or to give
evidence in a case and then to forbid them to appear before a judge or magistrate. And so on and
so forth.

Of course, their freedom will cease if it collides with the husband's right. She is duty-bound to
obey him in his presence and protect his interests in his absence, and any right of hers which
stands in the way of his rights will cease to exist.

Traditions
The author of 
 explains the verse, ccccÊcc Ê ÊcÊcÊ c
c ccccÊ , in these words. "One should not say, 'Would that the bounty and
the beautiful woman which that man has got were for me'; for it would be jealousy; but one is
allowed to say: 'O Allah! give me similar to that'." Then he has written that it has been narrated
from Abu 'Abdillah (a.s.).

The a thor says: al-'Ayyashi too has narrated this tradition in his   from the same Imam
(a.s.).

Ibn Shahrashub narrated from al-Baqir and as-Sadiq (a.s.) about the words of Allah, Êc c
Ê ccc c cc Êcc
  , and, cccÊcc Ê ÊcÊcÊ cc
ccccÊ , that they were revealed about Ali (a.s.).

The a thor says: This tradition is based on the principle of the flow of the Qur'an; in other
words it points to an application of the verses.

Ibrahim ibn Abi'l-Bilad narrates through his father from Abu Ja'far (a.s.) that he said: "There Is
no soul but Allah has apportioned for him his sustenance lawfully which is to reach him with
ease and comfort; and He has also shown it (the sustenance) to him alternatively by unlawful
means; if he takes something by unlawful means, Allah reduces it from Ms apportioned lawful
(sustenance); and Allah has with Him plenty of grace, apart from the two (aforesaid portions of
sustenance); and that is the (meaning of the) word of Allah, c cÊcc cc c
 , a'Qummi)

The a thor says: al-'Ayyashi has narrated it from Isma'il ibn Kathir who has reported it from the
Prophet (s.a.w.). Also the same meaning has been narrated from Abu'l-Hudhayl from as-Sadiq
(a.s.). A nearly similar tradition has been reported by al-Qumml in his   from al-Husayn
ibn Muslim from al-Baqir(a.s.).

We have already discussed in the second volume the meaning of sustenance, its apportionment
and its division into lawful and unlawful, under the verse, cÊc
  c Êc  c
Êcc
  c Êc  (2:212).
Ibn Mas'ud says that the Messenger of Allah (s.a.w.) said: "Ask Allah of His grace, because
Allah loves to be asked." (as-ÊÊ, at-Tirmidhi)

Ibn Jarir has narrated through Hakim ibn Jubayr from a man whom he has not named who said
that the Messenger of Allah (s.a.w.) had said: "Ask Allah of His grace, because Allah loves to be
asked; and that the best of worship is to wait for ease." cÊ

[ash-Shaykh at-Tusi] has narrated through his chains from Zurarah that he said: "I heard Abu
'Abdillah (a.s.) reciting, cccc
cÊc

 cÊ  cc Êc
 ccc
  c; then he said: 'He [Allah] refers [with the word,   ] to the relatives who
inherit, not to benefactors; the most entitled to (the inheritance of) a deceased is the one who is
nearest to the womb that connects him to the deceased '." ÊÊ 

The same author narrates through his chains from Ibrahim ibn Muhriz that he said: "A man asked
Abu Ja'far (a.s.), in my presence, about a person who said to his wife, 'Your affair is in your
hand.' [The Imam, a.s.] said: 'How can it be, while Allah says, ccÊc   cc
c1t is nothing.'"   

Ibn Abi Hatim has narrated through Ash'ath ibn 'Abdi'l-Malik from al-Hasan that he said: "A
woman came to the Prophet (s.a.w.) complaining against her husband that he had slapped her.
The Messenger of Allah, (s.a.w.) said: 'Retribution.' Then Allah sent down the verse, ccÊc
   cc ; so the woman returned without retribution." Ê

The a thor says: [as-Suyuti] has narrated it from the Prophet (s.a.w.) through other chains too.
Some of them say that the Messenger of Allah (s.a.w.) said: "I wanted one thing but Allah
decided otherwise." Probably it was a case of the woman's recalcitrance; otherwise, the verse,
Êc cÊccccc cc c  cÊ, disallows it (the slapping).

Moreover, there is another snag in-these traditions' apparent meaning. Apparently the Prophet's
word, "Retribution", was an answer to a religious question of the questioner to explain the rule of
Ê Ê; it could not be a judgment of a case as the opposite party was not present. If so, then it
would mean that the said verse was sent down to show the error of the Prophet (s.a.w.) in
exposition of the law, but it goes against his being sinless. Again, it could not be an abrogation,
because it cancelled the law before it was acted upon. Of course, there were some instances
where Allah had amended some prophetic orders by adding to or deleting from it, but it was only
in his administrative orders, not in matters of the law ordained by him for his people; otherwise it
would have been an invalid nullification.

Abu 'l-Jarud has narrated from Abu Ja'far (a.s.) that the word,   means obedient ones.
Abu Ja'far (as.) has said that, cÊcc cÊc 
c
 , means that man should
turn away from her; and cÊ, means hitting her with tooth brush- 
c

[al-Kulayni] has narrated through his chain from Abu Bastr that Abu 'Abdillah (a.s.) said about
the words of Allah, Êc

 cc
ccÊ c

ccc
ccÊc


"The two
judges will make a condition that they may decide to separate them if they so wish, and to join
them if they so wish. Then if they caused separation it would be lawful and if they joined them it
would be lawful."  

The a thor says: This and nearly similar meaning has been narrated through several other
chains in  and   of al'-Ayyashi.

Ibn Muslim has narrated from Abu Ja'far (a.s.) that he said: "The Leader of the faithful (a.s.)
gave judgment concerning a woman whom a man had married with an undertaking given to her
and her people that she would be "
c# divorced if he married another woman and
neglected her, or if he took a slave-girl in her presence. He [the Leader of the faithful] said: 'The
condition laid down by Allah has precedence over your condition. [It is upto him;] he may fulfil
his condition if he so desires; or he may keep this woman and also marry another woman, or take
a slave-girl if he so wishes; and then he may leave (this) woman if she comes in his way. Allah
has said in His Book:... Êcc Ê (other) c c cccc ccÊcc
 [4:3];... cÊ c Êcc ÊcÊ c
  [4:25];  (as to) Ê cc Ê c
c
cc c ÊcÊcccÊcc cÊc 
c
 ccc
ÊcÊc cÊccccc cc c  cÊc cÊc c Êc [4:34]."
 , al-'Ayyashi).

al-Bayhaqi has narrated from Asma bint Yazid al-Ansariyyah that she came to the Prophet
(s.a.w.) and he was (sitting) among his companions. She said: "My father and mother be your
ransom! I have come to you as representative of the women-folk; and you should know, may I be
your ransom! that there is no women, be she in the east or in the west who, having heard of my
this deputation, does not agree with my views.

"Surely Allah has sent you with truth to the men and the "women. We do believe in you and your
God who has sent you. We women-folk are confined and under pressure, restricted to your
houses, satisfying your sexual urge, carrying your offspring; while you men-folk have got
superiority over us by Friday and congregational prayers, visiting sick, attending funerals,
performing Ê

after Ê

, and, even better than that, fighting in the way of Allah. Even so, when
one of you goes out for Ê

or Ê or camping (for
Ê, we women guard your properties
for you, spin your clothes for you and bring up your properties for you. Then what is our share in
reward, 0 Messenger of Allah? "
The Prophet (s.a.w.) turned his face to his companions, and said: "Have you ever heard any
woman talking in a better way than this question of hers concerning her religious affairs?" They
said: "O Messenger of Allah! We never thought that any woman would find her way to a (talk)
like this."

Then the Prophet (s.a.w.) turned towards her and said: "O woman! Go back and inform those
women who are behind you that when one of you behaves nicely towards her husband, and seeks
his pleasure and pursues his conformance, then this equals (in reward) to all those activities of
men."
The woman then turned back happily saying:  c Êc  cÊ and Êcc
Ê

The a thor says: There are numerous traditions of similar import, narrated in the Shi'ah and
Sunni collections of Ê Ê The most beautiful is the Ê Ê narrated in  from Abu
Ibrahim Musa ibn Ja'far (peace be on both): "Woman's
Ê is (her) nice behaviour towards
(her) husband." The most comprehensive is the sentence narrated in Ê
ÊÊ that also
points to the basic reason of this legislation; and it has also been narrated by al-Kulayni through
his chain of narrators from 'Abdullah ibn Kathir from as-Sadiq (a.s.) from Ali (a.s.);and also
through his chain from al-Asbagh ibn Nubatah from 'Ali (a.s.) quoting a letter which he (a.s.) had
written to "his" son; "Surely, woman is a flower, and not a steward."

Also it has been narrated from the Prophet (s.a.w.) that he said: "Woman is but a doll; he who
takes it should not destroy it." The Messenger of Allah (s.a.w.) used to wonder aloud: "How can
you embrace the woman with a hand you had hit her with?"

It is narrated also in  through his chain from Abu Maryam from Abu Ja'far (a.s.) that he
said: "The Messenger of Allah (s.a.w.) has said: 'What! does one of you hit the woman and then
goes embracing her?'" Countless such statements are found in traditions; and one may understand
from them the Islamic views on this subject.

Let us turn our attention to the above-mentioned Ê Ê of Asma' bint Yazid al-Ansariyyah. If we
think over this and other similar traditions which show that women used to come to the Prophet
(s.a.w.) and talk to him on religious matters that concerned them; and also look at various laws
ordained by Islam about them, it will be clear that although they observed Ê
 (
Ê = veil)
and confined themselves mostly to the domestic affairs, they were not prevented from
approaching the highest authority, trying to solve the problems confronting them which they
were unable to solve by themselves. This is the freedom of faith which we had described under
the last verse of the chapter of "The House of'Imran".

It may be inferred from this and other similar traditions that:

Žirst: The woman's life-style, preferred and liked by Islam, is that she should confine herself to
the management of domestic affairs and bringing up the children. Of course, it is an emphasized
Ê and not an obligatory order. Yet the exhortation and persuasion to follow this highly
recommended path had preserved and guarded this system, especially as the atmosphere was that
of religion, and environment, of piety, when people sought the pleasure of Allah and preferred
the reward of hereafter over worldly gains, and women were brought up and trained in good
characteristics like chastity and modesty, love of children and involvement in domestic life.

Their engagement in these affairs and their focus on revival of pure feelings (ingrained in their
beings) prevented them from coming to men's gatherings or mingling with men (even within the
permitted limits). Its proof may be found in the un-interrupted continuation of this custom among
the Muslims for centuries and centuries after the early days of Islam. This continued until the
western licentiousness - called "freedom of women" - seeped into the society. It brought in its
wake - for both men and women - moral corruption and life's destruction in a way they do not
realize - but will soon see. c cÊc

ccÊc  cÊc cc (against
evil),
c c cÊc
c
ccÊc  ccÊcÊccÊcÊcc
Êc
c c
ccÊcc ÊcÊcÊc [7:96]

íecond: It is a part of the laid down Ê Ê of Islam to forbid women to fight (in
Ê, in the
same way as they are prevented from judgeship and rulership.

Third: Islam has not left these deprivations (e.g., woman's inability to participate in
Ê in the
way of Allah) without suitably compensating the women for it, nor without making up for it with
such virtuous acts of equal value which have intrinsic real glory. For example, it has made good
matrimonial behavior as equal to
Ê for women. May be, these virtues and glories have lost
their value in our eyes - as we live in these days in this polluted atmosphere. But the Islamic
social order evaluates every thing accurately and exhorts people to try to excel one another in
human excellence which is appreciated by Allah (and He measures everything with truth). When
a person proceeds on the path he or she is required to walk on, and keeps to the lane prescribed
for Mm or her, the Islamic society evaluates his/her achievement in such a way that various
services and activities are considered equal in value to some other services and activities of the
same importance. In the eyes of Islam, man's martyrdom on the battlefield and sacrifice of his
life's blood - in spite of its great glory - is no better than woman's good matrimonial behavior.
Likewise, a ruler manages the affairs of society, and a judge sits in the judicial court. These are
the jobs that give no privileges to their holders. If a ruler or a judge follows the path of truth and
justice in his actions and decisions, he gets no worldly reward; on the other hand, lie carries a
heavy burden of responsibilities on his shoulders, and puts himself in various types of dangers
and pitfalls which endanger his spiritual and material well-being - especially in respect of the
rights of those who have no protector except the Lord of the worlds, c cc c cc
 Now what superiority these officials have got over a woman who has been forbidden by
religion to accept such responsibilities, and has been shown a different path and advised not to
deviate from it.

Only that society can strengthen and revitalize these sociologically important and essential
responsibilities (by encouraging a group to volunteer for them) which trains its members to come
forward to do whatever they are called to, without any reservation.

No one can deny that social orders and human behavior differ with changes in the societies'
atmosphere. Look at that soldier who puts his life in the utmost danger - that of high explosive
bombs that would shatter his life. He volunteers for it for glory, hoping that his name will be
included in the roll of honor as the one who sacrificed his life for his country. He prides himself
on it considering himself superior to all, while he himself believes that death is total annihilation.
Thus that supposed honor is mere imagination and that superiority just a myth. In the same way
these film stars influence the whole society, basking in a glory which many heads of states would
envy. But the work they do and the way they expose themselves to the public was considered for
untold centuries the greatest disgrace a woman could face, the ugliest ignominy she could be
accused of. Why this change? It is because the social environment decides what should be
acceptable to the masses; it glorifies the vulgar and disgraces the respectable. That being the
case, what is wrong if Islam exalts some things which we - living in this volatile era - consider
vile; or if it regards some things with contempt which we consider good enough to be vied for.
Remember that the environment in the early days of Islam was that of piety - where people
preferred the hereafter to this world.

Chapter 4 - An-Nisa (The Women), Verses 36-

42
΍ ϱ˶άΑ˶ ϭ˴ Ύ˱ϧΎ˴δ˸Σ·˶ Ϧ ˶ ˸ϳΪ˴ ϟ˶΍˴Ϯ˸ϟΎ˶Αϭ˴ Ύ˱Ό˸ϴη˴ Ϫ˶ ˶Α ˸΍Ϯ˵ϛή˶ ˸θΗ˵ ϻ ˴ ϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ ˸΍ϭ˵ΪΒ˵ ˸ϋ΍˴ϭ ΐ˶ Ϩ˵Π ˵ ˸ϟ΍ ˶έΎ˴Π˸ϟ΍˴ϭ ϰ˴Α˸ήϘ˵ ˸ϟ΍ ϱ˶Ϋ έ˶ Ύ˴Π˸ϟ΍˴ϭ Ϧ ˶ ϴ˶ϛΎ˴δϤ˴ ˸ϟ΍˴ϭ ϰ˴ϣΎ˴Θϴ˴ ˸ϟ΍˴ϭ ϰ˴Α˸ήϘ˵ ˸ϟ
έ˱ Ϯ˵Ψϓ˴ ϻ ˱ Ύ˴Θ˸Ψϣ˵ ϥ ˴ Ύ˴ϛ Ϧ˴ϣ ΐ ˵˷ Τ ˶ ϳ˵ ϻ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ˶· ˸ϢϜ˵ ϧ˵ Ύ˴Ϥ˸ϳ΃˴ ˸ΖϜ˴ Ϡ˴ϣ˴ Ύ˴ϣϭ˴ Ϟ ˶ ϴ˶Βδ˴˷ ϟ΍ Ϧ˶ ˸Α΍˴ϭ ˶ΐϨ˴ΠϟΎ˶Α ΐ ˶ Σ ˶ Ύ˷μ˴ ϟ΍˴ϭ ΍{36} ΍ ϥ ˴ ϭ˵ήϣ˵ ˸΄ϳ˴ ϭ˴ ϥ ˴ Ϯ˵ϠΨ ˴ ˸Βϳ˴ Ϧ˴ ϳ˶άϟ˴˷΍ α ˴ Ύ˷Ϩ˴ ϟ
Ύ˱Ϩϴ˶Ϭϣ˵˷ Ύ˱Α΍˴άϋ
˴ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸Ϡϟ˶ Ύ˴ϧ˸ΪΘ˴ ˸ϋ΃˴ϭ˴ Ϫ˶ Ϡ˶˸πϓ˴ Ϧ˶ϣ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ ϫ˵ Ύ˴Η΁ Ύ˴ϣ ϥ ˴ Ϯ˵ϤΘ˵ ˸Ϝϳ˴ ϭ˴ Ϟ ˶ ˸Ψ˵Β˸ϟΎ˶Α{37} Ϫ˶ Ϡ˴˷ϟΎ˶Α ϥ ˴ Ϯ˵Ϩϣ˶ ˸Άϳ˵ ϻ˴ ϭ˴ α˶ Ύ˷Ϩ˴ ϟ΍ ˯Ύ˴΋έ˶ ˸ϢϬ˵ ϟ˴΍˴Ϯ˸ϣ΃˴ ϥ ˴ Ϯ˵Ϙϔ˶ Ϩ˵ϳ Ϧ ˴ ϳ˶άϟ˴˷΍˴ϭ
ϟ˴ ϥ
˵ Ύ˴τ˸ϴθ ˴˷ ϟ΍ Ϧ˶ Ϝ˵ ϳ˴ Ϧ˴ϣϭ˴ ή˶ Χ ˶ ϵ΍ ϡ˶ ˸Ϯϴ˴ ˸ϟΎ˶Α ϻ˴ ˴ϭ Ύ˱Ϩϳ˶ήϗ˴ ˯Ύ˴δϓ˴ Ύ˱Ϩϳ˶ήϗ˴ Ϫ˵ {38} Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ Ϭ˵ ϗ˴ ί˴ έ˴ Ύ˷Ϥ˴ ϣ˶ ˸΍Ϯ˵Ϙϔ˴ ϧ˴΃ϭ˴ ή˶ Χ ˶ ϵ΍ ϡ˶ ˸Ϯϴ˴ ˸ϟ΍˴ϭ Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸΍Ϯ˵Ϩϣ˴ ΁ ˸Ϯϟ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ ΍˴ΫΎ˴ϣϭ˴
Ύ˱Ϥϴ˶Ϡϋ
˴ Ϣ˶ϬΑ˶ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ {39} ˸Άϳ˵ ϭ˴ Ύ˴Ϭ˸ϔϋ ˶ Ύ˴πϳ˵ Δ˱ Ϩ˴ δ ˴Σ ˴ Ϛ ˵ Η˴ ϥ˶·ϭ˴ Γ˳ έ˴˷ Ϋ˴ ϝ ˴ Ύ˴Ϙ˸Μϣ˶ Ϣ˵ Ϡ˶˸ψϳ˴ ϻ
˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴ Ϫ˵ ˸ϧΪ˵ ϟ˴˷ Ϧ˶ϣ Ε ˶ {40} Ύ˴Ϩ˸ΌΟ ˶ ΍˴Ϋ·˶ ϒ ˴ ˸ϴϜ˴ ϓ˴
΍˱Ϊϴ˶Ϭη ˴ ˯ϻ˵Άϫ˴ ϰ˴Ϡϋ ˴ Ϛ ˴ Α˶ Ύ˴Ϩ˸ΌΟ˶ ϭ˴ Ϊ˳ ϴ˶Ϭθ ˴ Α˶ Δ˳ ˷ϣ˴ ΃˵ Ϟ
˶˷ ϛ˵ Ϧ˶ϣ{41} ϥ ˴ Ϯ˵ϤΘ˵˸Ϝϳ˴ ϻ ˴ ϭ˴ ν ˵ ˸έϷ ˴ ΍ Ϣ˵ Ϭ˶ Α˶ ϯ˷Ϯ˴ δ ˴ Η˵ ˸Ϯϟ˴ ϝ
˴ Ϯ˵γή˴˷ ϟ΍ ˸΍Ϯ˵ μ˴ ϋ ˴ ϭ˴ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϧ ˴ ϳ˶ά˴˷ϟ΍ Ω˵˷ Ϯ˴ ϳ˴ ά˳ Ό˶ ϣ˴ ˸Ϯϳ˴
Κ˱ ϳ˶ΪΣ ˴ Ϫ˴ Ϡ˴˷ϟ΍42{ ΍ }
{36} And worship Allah and do not associate any thing with Him, and do good to the parents
and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien
neighbor, and the companion at your side and the way-farer and those whom your right hands
possess; surely Allah does not love him who is proud, boastful. {37} Those who are niggardly
and bid people to be niggardly and hide what Allah has given them out of His grace; and We
have prepared for the unbelievers a disgraceful chastisement; {38} And those who spend their
property (in alms) to show to the people and do not believe in Allah nor in the last day; and as
for him whose associate is the Satan, an evil associate is he! {39} And what (harm) would it
have done them if they had believed in Allah and the last day and spent (benevolently) of what
Allah had given them? And Allah knows them. {40} Surely Allah does not do injustice to the
weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great
reward. {41} How will it be, then, when We bring from every people a witness and bring you as
a witness over these? {42} On that day will those who disbelieve and disobey the Messenger
desire that the earth were leveled with them, and they shall not hide any word from Allah.

Commentary
These seven verses exhort good-doing and spending in the way of Allah, and promise good
reward for it; at the same time, they condemn the opposite conduct, be it miserliness or spending
for showing to the people.

}
AN: c  Ê
cÊcccc  ccÊ c Êc 

This is what is called
monotheism; but here it refers to the monotheism in practice, i.e., doing good deed (including the
benevolence which is the topic particularly mentioned here) only for the sake of Allah's pleasure,
seeking the reward of the hereafter, not for satisfying one's own desire as it would be tantamount
to associating (one's desire) with Allah.

This interpretation is supported by the verse's ending phrase which gives the reason of this order
in these words: cÊc cccÊ c Êc c
c ; and then identifies this
unloved person as the one who is niggardly and the one who

spends in charity only for showing to the people; These are the ones who associate something
else with Allah and do not worship Him alone. Then the talk proceeds: c Ê (harm) c c
ÊccÊc cÊcÊc c cÊccÊc c Obviously, their polytheism
emanates from their lack of belief in the Day of Judgment. Allah says in another place:... cc
c c c c c Êccc ccÊc
ÊccÊ; (as for) Ê c Êcc
 ccÊc
ÊccÊccÊc cÊc cc c
 Êc cÊcc
Êccc  (38:26). It shows that those who go astray by following their desire - and
every type of polytheism is [unmitigated] a straying - do so because they have forgotten the Day
of Reckoning. Again Allah says: ccÊc cÊ c Êc cÊ c c ccÊ cc
cÊcÊ ccÊ cc c
ccÊ c  (45:23). This makes it clear that to follow
one's desire is to worship it, associating it with Allah. It is clear from the above that monotheism
in practice demands that whatever good one does, it should be purely for the sake of Allah - in
anticipation of His reward - remembering the Day of Reckoning when rewards and punishments
will be awarded. On the other hand, polytheism in practice means forgetting the last day - if he
had believed in it, he would not have forgotten it. Such a man does whatever he does, not for the
divine reward, but because of what appears to his base desire as attractive, be it niggardliness or
spending in charity in order that people should praise him for his generosity and so on. This man
treats his desire as equal to his God, and associates it with Him.

The real purpose of the divine worship and unpolluted sincerity is that it should be for seeking
Allah's pleasure and getting His reward, not in pursuance of one's desire.

}
AN: ccccÊc
 cÊ c Êcc ÊcÊ c
   Obviously,

the word  Ê  (to do good) is cognate accusative to emphasize a deleted verb; the completed
sentence would mean 'do good to the parents, etc., to your utmost capability'. The infinitive verb,
 Ê  uses the prepositions,  and ; it is said: I did good to   him; or, I did good towards
  him.

The words, "and to the near of kin" and the following words are in conjunction with "the
parents'. "The near of kins" means near relatives. [The neighbors have been classified in two
groups:] Êc Êc (your)  ccÊc c Ê This apposition of adjectives
indicates that the former refers to a neighbor whose house is near yours, and the latter to the one
who is at a distance, because 
 means alien. A tradition narrated from the Prophet (s.a.w.)
limits neighborhood to forty arm-lengths; while another one says, 'forty houses'. Probably the
two traditions separately describe the two categories of the neighbours.

The words, "the companion at your side", refer to the one who keeps your company remaining at
your side. It covers companions in a journey as well as those who are with you at your residence
and so on.

The word translated here as "the way-farer", literally means, "son of the way"; it is as though
nothing is known of his details except that he is travelling on a path, and that there is none he
could be related to, except the way he is proceeding on; so he is the son of the way. The phrase
does not imply that he should be poor, in need of help, having no transport or provisions. The
words, "those whom your right hands possess", refer to slaves; male and female, because they
are counted here among those whom one must be good to; mostly they are referred to as those
who are possessed "by your right hands", not as those possessed by you.

}
AN: cÊc cccÊ c Êc c
c 

cÊ means haughty,
prancing, lost in his conceited thoughts; a horse is called Ê because of its prancing walk.
Ê is boastful. The two traits of pride and boastfulness are inseparable concomitants of
excessive love of wealth and glory. That is why Allah does not love a proud and boastful person,
because his heart is attached to something other than Allah. The next two verses expose these
two characteristics when they say: Ê c Êcc  and, Ê c Êc
cÊ c


 (in alms) c Ê ccÊc

c
the first group craves for wealth and the second for
glory and fame - although the wealth and the fame are somewhat inseparable from each other.

This speech normally should have begun with exposition of their evil deeds, e.g., niggardliness,
hiding the bounties received from Allah, and other such things; but Allah first mentioned these
two adjectives to clearly show why Allah does not love them.

}
AN: Ê c Êcc cc c

ccc c .: It is through their wrong

behavior and bad example that they order people to be niggardly, whether they use any word to
this effect or not. They are rich and wealthy; people try to attach themselves to them and
therefore follow their examples; this results from the greed ingrained in human nature. In short,
these rich people's niggardliness is no less commanding than their words. How do they hide the
bounties which Allah has given them out of His grace? They behave like, and pretend to be, a
needy penniless person; they are annoyed when someone asks them for some help, but at the
same time are afraid to refuse lest they are attacked, and it would be more disastrous if people
turned their attention to their wealth. [So the remedy is to pretend to be poor.-] The adjective,
'un-believers', at the end of the verse refers to these people who hide Allah's bounties they have
received; the same is the root-meaning of the well-known   because he hides the truth by
rejecting it.

}
AN
ccÊ c Êc
cÊ c

 (in alms) c Ê ccÊc


That is, they
spend for showing to the people. The verse proves that:
Showiness in charity or in any other good work is in fact polytheism, which shows that such a
man does not believe in Allah, because he has more confidence in people and in their
appreciation.

It is also polytheism in practice, because that man does not want any reward of the hereafter for
his deeds; his entire hope is to reap the fruit of his 'charity' in this world.

The person who does good deeds for showing to the people is associated with the Satan, and the
Satan is an evil associate.

}
AN: c Ê (harm) c cÊccÊ: The question arises from pity or
amazement. The verse proves that refraining from spending benevolently in the way of Allah
emanates from lack of true belief in Allah and the last day - although one may be pretending to
have such belief.

The end sentence, cÊc cÊ, prepares the ground for the next verse. It is more in
keeping with the import of this sentence to treat it as a circumstantial clause.

}
AN: cÊc ccc 
  ccÊc  Êccc

c Ê (weight);
"ÊÊÊmeans small red ant; also a single dust particle floating in air which is hardly
visible because of its smallness. The word  ÊcÊ  stands in place of a cognate
accusative; the meaning will be: Allah does not do any injustice at all, not even equal in weight
to an atom's.

The word Ê  has also been read as Ê  In latter case, it would mean, 'and if there
is a good deed'; in the former case it denotes, 'and if that minute weight of atom is a good deed,
Allah multiplies it'. The verb, c c uses feminine pronoun either because the predicate
Ê  is feminine, or because the word  Ê, being in genitive construction with ÊÊ
- a feminine - has acquired feminity.

The context indicates that this verse gives a sort of reason for the preceding question. The
meaning may be as follows: It is regrettable that they do not believe and do not spend in the way
of Allah. Had they believed and spent benevolently - and Allah knows them well - He would not
have done injustice to them even to the weight of an atom they had spent; Allah would not have
neglected it or left out its reward; and if it had been a good deed, He would have multiplied it.
And Allah knows better,
}
AN:  c c ccÊc Êc
c ccc

cc   We have
described the meaning of witness to a certain extent when explaining the witnessing over deeds,
in the exegesis of the verse, Êcccc  ccÊc

 (2:143). Some more
details will be given in a more appropriate place.

}
AN: cÊcc cÊ c Êc  cc cÊc : The clause, "and
disobey the Messenger" clearly refers to disobeying his administrative orders, and not the
disobedience of Allah in matters of Ê Ê The clause, ÊcÊc cc ÊcÊ, is an
indirect allusion to death, that is, nullity of existence. A similar expression appears in the verse,
cÊc c Êc 
cc cÊcc c  (78:40).

}
AN: cÊc ÊccÊ cc ccÊ

It is apparent from the context that the
sentence is in conjunction with, "those who disbelieve... [will] desire", and it gives in a way the
reason of their desire to die; that is, on that day they will be appearing before Allah, nothing of
their secrets will be hidden from Him because their total condition will be clearly seen by Him -
their deeds will be present; their limbs and organs will give evidence against them; the prophets,
angels and others will testify against them; and Allah encompasses them on every side. In that
situation they would desire they were non-existent, especially as they would not be able to hide
any word from Allah as their bad deeds and evil actions would be apparent for all to see.

As for the verse. cÊccÊcÊc c cÊc
cÊcÊc c cc c cÊc
cc (58:18), we shall explain it later that their false swearing will be just a reflex
action emanating from the habit of lying ingrained in their nature in this life; it will not be for
hiding any word from Allah - on a day when nothing of them will be hidden from Him.

Traditions
Salam al-Ju'fi narrates from Abu Ja'far (a.s.) and Aban ibn Taghlib from Abu 'Abdillah (a.s.),
that the word, Êc
 , in the clause, ccccÊc
 , refers to the Messenger of
Allah (s.a.w.) and 'Ali (a.s.),  , al-'Ayyashi). al-'Ayyashi has further written: "A similar
meaning has been narrated in the Ê Ê of Ibn Jabalah. He says: 'It has been narrated from the
Prophet (s.a.w.a,): "I and 'Ali are the two parents of this Ê"

The a thor says: al-Bahrani says, after quoting this tradition in his  Ê
"I say: It
has been narrated also by the author of  

al-'Ayyashi has also narrrated it through Abu Basir from Abu Ja'far and Abu 'Abdillah (peace be
on both): and Ibn Shahrashub has narrated it through Aban from Abu Ja'far (a.s.). The meaning
exponded in this Ê Ê is from the inner and deeper strata of the Qur'anic realities, as we have
described in the third volume, under the topic of the decisive and ambiguous verses.

The father is the physical progenitor of human being, and brings him up. That is why the teacher
who leads the pupil to academic perfection is called his father. In this background, personages
like the Prophet and   (the best blessings be on them) have got much stronger right to be
called the fathers of the believer (who is guided by them, and enlightened by their knowledge),
than the physical father whose contribution is confined to his body's genesis and bringing up.
Therefore, the Prophet and the   are the parents; and all the Qur'anic verses exhorting the
people to be good to their parents encompass these two, according to the inner Qur'anic meaning,
although the outer interpretation is restricted to the physical parents.

Abu Salih narrates from Abu'l-'Abbas in explanation of, cÊc Êc (your)  ccÊc
 c Ê, that he said: "It is the neighbor who has no relationship with you; cÊc

 ccc  means the companion in journey."  , al-'Ayyashi).

The a thor says: The explanation of the neighbor cover both categories of neighbors, although
it is possible to restrict it to Êc c Ê only. Probably the explanation of the companion
with the companion in journey looks at one of its applications.

Mas'adah ibn Sadaqah narrates from Ja'far ibn Muhammad from his grandfather (peace be on
them) that he said: "The Leader of the faithful (a.s.) said in a sermon describing the terror of the
Day of Resurrection: 'The mouths will be sealed so they would not speak; and will speak the
hands, and will testify the legs, and will declare the skins what they had done; so they shall not
hide any word from Allah.'"   

Many reports have been given through the Sunni chains that these verses were revealed about the
Jews. These may be supported by the speech (beginning from the 44th verse), that describes the
behavior of the People of the Book (and especially the Jews) and condemns them for their
miserliness, and their greed in accumulation of wealth; also for their whispering campaign
among the believers putting evil thoughts in their minds that they should stop benevolent
expenditure in the way of Allah; for their temptation of the Muslims to lead them away from the
right course and then leaving them helpless; and thus disrupting the endeavors of the Messenger
of Allah (s.a.w.). Nevertheless, such reports, more probably, merely apply the verses to a known
situation, rather than describing the actual reason of revelation - as is the case with most of the
reports giving reasons of revelation. That is why, in spite of their number, we have not quoted
them here.

There are innumerable traditions reported from the Prophet and his progeny (blessings and peace
from Allah be on them) extolling the virtue of doing good to the parents, the relatives, the
orphans and all the groups mentioned in this verse; moreover they are widely known and famous.
Therefore, we are not quoting them here. Apart from that, each group has been especially
mentioned in various places of the Qur'an, and it would be more appropriate to write traditions
relevant to them in those places.
Chapter 4 - An-Nisa (The Women), Verse 43
Ύ˱ΒϨ˵Ο
˵ ϻ
˴ ϭ˴ ϥ
˴ Ϯ˵ϟϮ˵ϘΗ˴ Ύ˴ϣ ˸΍Ϯ˵ϤϠ˴˸όΗ˴ ϰ˴ Θ͉Σ˴ ϯ˴έΎ˴Ϝγ ˵ ˸ϢΘ˵ ϧ˴΃ϭ˴ Γ˴ ϼ͉μϟ΍ ˸΍Ϯ˵Αή˴ ˸ϘΗ˴ ϻ ˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ͉΍ Ύ˴Ϭϳ͊΃˴ Ύ˴ϳ Ϣ˵ΘϨ˵ϛ ϥ˶·ϭ˴ ˸΍Ϯ˵Ϡδ ˶ Θ˴ ˸ϐΗ˴ ϰ
˴ Θ͉Σ
˴ Ϟ˳ ϴ˶Βγ˴ ϱ˶ήΑ˶ Ύ˴ϋ ϻ ͉ ·˶
ϋ
˴ ˸ϭ΃˴ ϰ˴ο˸ήϣ͉ ΍˱Ϊϴ˶όλ ˴ ˸΍Ϯ˵ϤϤ͉ ϴ˴ Θ˴ ϓ˴ ˯Ύ˴ϣ ˸΍ϭ˵ΪΠ˶ Η˴ ˸ϢϠ˴ϓ˴ ˯Ύ˴δϨ͋ϟ΍ Ϣ˵ Θ˵ ˸δϣ˴ ϻ ˸ϭ΃˴ ς˶ ΋˶ Ύ˴ϐ˸ϟ΍ Ϧ͋ϣ Ϣ˵ϜϨ͋ϣ ˲ΪΣ ˴ ΃˴ ˯˴ Ύ˴Ο ˸ϭ΃˴ ή˳ ϔ˴ γ
˴ ϰ˴Ϡ ˸ϢϜ˵ ϫ˶ Ϯ˵ΟϮ˵ Α˶ ˸΍Ϯ˵Τδ
˴ ˸ϣΎ˴ϓ Ύ˱Βϴ͋σ
˴
΍˱έϮ˵ϔϏ
˴ ΍̒Ϯϔ˵ ϋ
˴ ϥ
˴ Ύ˴ϛ Ϫ˴ Ϡ͉ϟ΍ ϥ
͉ ·˶ ˸ϢϜ˵ ϳ˶Ϊ˸ϳ΃˴ϭ˴ {43}
{43} 0 you who believe! do not go near prayer when you are intoxicated until you know (well)
what you say, nor when you are in a state of major ritual impurity, unless (you are) travelling on
the road - until you have washed yourselves; and if you are sick, or on a journey, or one of you
come from the privy or you have touched the women, and you cannot find water, betake
yourselves to clean earth, then wipe a part of your faces and your hands; surely Allah is
Pardoning, Forgiving.

Commentary
It was mentioned under the verse, Êc ccc   cc ccÊ
(2:219), that there are five different verses on the subject of intoxicants; if we put all of them side
by side, it will appear that this verse (... cccc
c Êccc  ) was
revealed after the verses, c ccÊc   ccc
 c (16:67);
and, 
cc cÊ cc
Ê  c   cÊ ccÊcÊcc

c c c c
Ê cÊcccc ..." (7:33); but before the two remaining verses: Êc cc
c   cc ccÊc
ccÊccÊcÊc ccc c (some)

 ccccÊ c c ccÊcÊ c
  (2:219), and, cc Êc c
  cc ccÊc (sacrificing to)  c c
c (dividing by)  cc
cc  cc cÊ c Êc cÊcÊcccc   (5:90).
This was the last revealed verse on this subject.

It may be possible in a way to arrange a different sequence for them: First 16:67, then 7:33,
thereafter 2:219, fourth the verse under discussion, i.e., 4:43, and lastly 5:90. This will drastically
change the description of the final and firm prohibition of intoxicants. It would indicate that the
verse 7:33 forbade indecencies and sin in a vague manner, then came 2:219 definitely forbidding
intoxicants; yet the Muslims found excuses to violate that order, until they were clearly told not
to pray while intoxicated; thereafter came the verse 5:90, forbidding it in all conditions.

But if you ponder, you will appreciate that the former sequence is better and preferable to the
latter - how can one justify this prohibition, limited to the prayer-time only, after the
unambiguous and definite prohibition given in 2:219? Therefore, this verse (4:43) must have
been revealed before 2:219.

Of course, if you say that praying while intoxicated means here praying lazily and sluggishly (as
has been interpreted in some coming traditions), then there is nothing to argue.

As for the positioning of this verse between the preceding and following ones, it should be
treated as a parenthetical speech. Of course, there is another possibility which would explain
such parenthetical insertions, examples of which are not so rare in the divine Book: It could be
that some verses, of one context and closely related to one another, were gradually revealed
during a few days time; but before the end of the series, something happened which necessitated
the .revelation of one or more unrelated verses; when the series concluded, those unrelated verses
would fail in between like parenthesis; although in reality it would not be totally unrelated,
would be like a side talk for removing possible misunderstanding or fulfilling an urgent need.
Look for example at the following verses:

cc c c  cÊ  cÊÊcÊc
 cÊcÊ c  cccccc
Êc cccÊ c Êc ccc# c cÊc cc ccÊc  cc cÊc
Êc
cÊc c cÊc c  c  c cc# c cÊc
  cc cc c
ccÊc
 c cccÊcÊ (75:14-21). Look at the position of the verses:
cccccÊc
  cc 

In this background, there is no need to belabor finding some sort of connection for every verse
with the preceding and following verses. Moreover, if is known that the Qur'an was revealed
peace-meal, and there is no reason why there should be such connection, except in the chapters
which were revealed all at once, or in those verses whose connection with one another is self
evident.

}
AN: cc Êc c Êcc 

Prayer in this verse means mosque; that is why it
goes on to prohibit entrance to those who are in a state of major ritual impurity. The question
arises as to why .the house of prayer has metaphorically been called 'prayer'. The reply: It was
necessary because of the clause, "until you know (well) what you say". Had Allah said, 'do not
go near mosque until you know what you say', it would have appeared disjointed, or given some
other unintended meaning. The real purpose is to make them appreciate that during prayer they
stand before the Most High, the Most Great God and get the honor of addressing the Lord of the
worlds; it is not proper for them to become intoxicated and lose their sense with the abomination
of intoxicant, not knowing what they were speaking. This meaning was more relevant to 'prayer'.
But prayer is mostly offered in mosque with congregation, according to the system established
by the Prophet (s.a.w.); and also it was intended to describe the law about entry of a person in
condition of major ritual impurity into mosque. Therefore, brevity demands this metaphorical use
and style, as you see.

Accordingly, the words, "until you know (well) what you say", give the reason "of prohibition of
drinking liquor in a way the intoxication continues till beginning of prayer. In other words, We
have forbidden you liquor in order that you may know what you are saying; but it is not the main
purpose of the prohibition - it does not mean that do not start prayer until you know what you
say, but if you know what you say you may drink.

}
AN: c Êccc cc cc
c c 
 c (you are)  ccÊc
: It will be explained under exegesis of the verse, cc Êc c Êcc c
cc

c  Êcc  (5:6).

Traditions
Muhammad ibn al-Fadl narrates from Abu'l-Hasan (a.s.) about the words of Allah: ccc
c
c Êccc  , that he said: "It was before liquor was prohibited." 
 , al-'Ayyashi)

The a thor says: This tradition must be taken to mean that the verse was revealed before the
prohibition of liquor was clearly expounded. Otherwise, it will go against the Qur'an. The 33rd
verse of the seventh chapter had clearly forbidden sin which includes intoxicants; and the 219th
verse of the second chapter explicitly says that there is great sin in liquor. It means that liquor
was forbidden in Mecca before the Ê
Ê, because the seventh chapter is of Meccan period [and
the second chapter was the first one revealed at Medina], and everyone knows that the verse
under discussion was revealed at Medina [after the second chapter].

There are several other traditions through Sunni chains saying that this verse was revealed before
the prohibition of liquor, May be all such traditions take the word intoxicated to mean lethargic.

Zurarah narrates from Abu Ja'far (a.s.) that he said: "Do not stand for prayer sluggishly, sleepily
or sullenly, because it is a trait of hypocrisy; surely Allah has forbidden the believers to stand for
prayer while intoxicated - that is, from sleep."   

The a thor says: The assertion that it is a trait of hypocrisy is based on the opening clause, c
c Êc ; thus anyone disregarding this order is a hypocrite, not a believer. The phrase,
'that is, from sleep': May be it is an explanatory note of the narrator; or the wording of the Imam
(a.s.) himself. In the latter case it will be an exposition of the inner meaning of the Qur'an, or
even the apparent one.

There are other traditions interpreting the intoxication as sleepiness. al-'Ayyashi has narrated two
such Ê Ê in his  ; and al-Kulayni has reported it in his  through Zayd ash-
Shahham from as-Sadiq (a.s.), and through Zurarah from al-Baqir (a.s.). Also al-Bukhari has
narrated in his  Ê Ê through Anas from the Messenger of Allah (s.a.w.).

Chapter 4 - An-Nisa (The Women), Verses 44-

58
Ϟ˴ ϴ˶Βδ ˴˷ ϟ΍ ˸΍Ϯ˷Ϡ˵π
˶ Η˴ ϥ˴΃ ϥ ˴ ϭ˵Ϊϳ˶ήϳ˵ ϭ˴ Δ˴ ϟ˴ϼ˷π˴ ϟ΍ ˴ϥϭ˵ήΘ˴ ˸θϳ˴ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ Ϧ ˴ ϣ˶˷ Ύ˱Βϴ˶μϧ˴ ˸΍Ϯ˵Ηϭ˵΃ Ϧ ˴ ϳ˶άϟ˴˷΍ ϰ˴ϟ·˶ ή˴ Η˴ ˸Ϣϟ˴΃˴ {44} ϴ˱˷ϟ˶ϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ ˸ϢϜ˵ ΋˶ ΍˴Ϊ˸ϋ΄˴Α˶ Ϣ˵ Ϡ˴˸ϋ΃˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ Ύ
΍˱ήϴ˶μϧ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ {45} ϊ˳ Ϥ˴ ˸δϣ˵ ή˴ ˸ϴϏ ˴ ˸ϊϤ˴ ˸γ΍˴ϭ Ύ˴Ϩ˸ϴμ ˴ ϋ˴ ϭ˴ Ύ˴Ϩ˸όϤ˶ γ ˴ ϥ˴ Ϯ˵ϟϮ˵Ϙϳ˴ ϭ˴ Ϫ˶ ό˶ ο ˶ ΍˴Ϯϣ˴˷ Ϧ˴ϋ Ϣ˴ Ϡ˶Ϝ˴ ˸ϟ΍ ϥ ˴ Ϯ˵ϓή˶˷ Τ˴ ϳ˵ ˸΍ϭ˵ΩΎ˴ϫ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϧ
˴ ϣ˶˷ Ύ˷ϴ˱ ϟ˴ Ύ˴Ϩϋ
˶ ΍˴έϭ˴
ϭ˴ Ύ˴Ϩ˸όϤ˶ γ ˴ ˸΍Ϯ˵ϟΎ˴ϗ ˸ϢϬ˵ ϧ˴˷΃˴ ˸Ϯϟ˴ϭ˴ Ϧ˶ ϳ˷Ϊ˶ ϟ΍ ϲ˶ϓ Ύ˱Ϩ˸όσ˴ ϭ˴ ˸ϢϬ˶ Θ˶ Ϩ˴ δ
˶ ˸ϟ΄˴Α˶ ϥ
˴ Ϯ˵Ϩϣ˶ ˸Άϳ˵ ϼ
˴ ϓ˴ ˸Ϣϫ˶ ή˶ ˸ϔϜ˵ Α˶ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ Ϭ˵ Ϩ˴ ό˴ ϟ˴˷ Ϧ˶Ϝϟ˴ϭ˴ ϡ˴ Ϯ˴ ˸ϗ΃˴ϭ˴ ˸ϢϬ˵ ˴˷ϟ ΍˱ή˸ϴΧ
˴ ϥ ˴ Ύ˴Ϝϟ˴ Ύ˴ϧ˸ήψ ˵ ϧ΍˴ϭ ˸ϊϤ˴ ˸γ΍˴ϭ Ύ˴Ϩ˸όσ ˴ ΃˴
ϼ
˱ ϴ˶Ϡϗ˴ ϻ ˴˷ ·˶{46} ΃˴ Ϟ ˶ ˸Βϗ˴ Ϧ˷ϣ˶ Ϣ˵Ϝό˴ ϣ˴ Ύ˴Ϥϟ˶˷ Ύ˱ϗΪ˶˷ μ
˴ ϣ˵ Ύ˴Ϩ˸ϟΰ˴˷ ϧ˴ Ύ˴ϤΑ˶ ˸΍Ϯ˵Ϩϣ˶ ΁ Ώ ˴ Ύ˴ΘϜ˶ ˸ϟ΍ ˸΍Ϯ˵Ηϭ˵΃ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ ˸ϭ΃˴ Ύ˴ϫέ˶ Ύ˴Α˸Ω΃˴ ϰ˴Ϡϋ ˴ Ύ˴ϫ˷Ω˴ ή˵ Ϩ˴ ϓ˴ Ύ˱ϫϮ˵Οϭ˵ β ˴ Ϥ˶ ˸τϧ˴˷ ϥ
ϻ
˱ Ϯ˵ό˸ϔϣ˴ Ϫ˶ Ϡ˴˷ϟ΍ ή˵ ˸ϣ΃˴ ϥ ˴ Ύ˴ϛϭ˴ Ζ ˶ ˸Βδ ˴˷ ϟ΍ Ώ
˴ Ύ˴Τ˸λ΃˴ Ύ˷Ϩ˴ ό˴ ϟ˴ Ύ˴Ϥϛ˴ ˸ϢϬ˵ Ϩ˴ ό˴ ˸Ϡϧ˴ {47} Ϧ˴ϣϭ˴ ˯Ύ˴θϳ˴ Ϧ˴Ϥϟ˶ Ϛ ˴ ϟ˶Ϋ˴ ϥ˴ ϭ˵Ω Ύ˴ϣ ή˵ ϔ˶ ˸ϐϳ˴ ϭ˴ Ϫ˶ Α˶ ϙ˴ ή˴ ˸θϳ˵ ϥ˴΃ ή˵ ϔ˶ ˸ϐϳ˴ ϻ ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶
Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸ϙή˶ ˸θϳ˵ Ύ˱Ϥϴ˶ψϋ ˴ Ύ˱Ϥ˸Λ·˶ ϯ˴ήΘ˴ ˸ϓ΍ Ϊ˶ Ϙ˴ ˴ϓ{48} ϼ ˱ ϴ˶Θϓ˴ ϥ ˴ Ϯ˵ϤϠ˴˸ψϳ˵ ϻ ˴ ϭ˴ ˯Ύ˴θϳ˴ Ϧ˴ϣ ϲ˷ϛ˶ ΰ˴ ϳ˵ Ϫ˵ ˷Ϡ˴ϟ΍ Ϟ ˶ Α˴ ˸ϢϬ˵ δ
˴ ϔ˵ ϧ˴΃ ϥ
˴ Ϯ˷ϛ˵ ΰ˴ ϳ˵ Ϧ
˴ ϳ˶άϟ˴˷΍ ϰ˴ϟ·˶ ή˴ Η˴ ˸Ϣϟ˴΃˴{49} ˸ήψ ˵ ϧ΍
 Ύ˱Ϩϴ˶Βϣ˵˷ Ύ˱Ϥ˸Λ·˶ Ϫ˶ Α˶ ϰ˴ϔϛ˴ ϭ˴ Ώ ˴ ά˶ Ϝ˴ ˸ϟ΍ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ ˴ ϥ ˴ ϭ˵ήΘ˴ ˸ϔϳ˴ ϒ˴ ˸ϴϛ˴ {50} ϟ˴·˶ ή˴ Η˴ ˸Ϣϟ˴΃˴ Ε ˶ Ϯ˵ϏΎ˷τ ˴ ϟ΍˴ϭ Ζ ˶ ˸ΒΠ ˶ ˸ϟΎ˶Α ϥ
˴ Ϯ˵Ϩϣ˶ ˸Άϳ˵ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ Ϧ ˴ ϣ˶˷ Ύ˱Βϴ˶μϧ˴ ˸΍Ϯ˵Ηϭ˵΃ Ϧ ˴ ϳ˶άϟ˴˷΍ ϰ
ϼ
˱ ϴ˶Βγ ˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϧ˴ ϣ˶ ϯ˴Ϊ˸ϫ΃˴ ˯ϻ˵Άϫ˴ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϧ ˴ ϳ˶άϠ˴˷ϟ˶ ϥ
˴ Ϯ˵ϟϮ˵Ϙϳ˴ ϭ˴ {51} ϧ˴ Ϫ˵ ϟ˴ Ϊ˴ Π ˶ Η˴ Ϧ˴Ϡϓ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϧ ˶ ό˴ ˸Ϡϳ˴ Ϧ˴ϣϭ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ Ϭ˵ Ϩ˴ ό˴ ϟ˴ Ϧ
˴ ϳ˶άϟ˴˷΍ Ϛ˴ Ό˶ϟ˴˸ϭ΃˵ ΍˱ήϴ˶μ{52}
΍˱ήϴ˶Ϙϧ˴ α ˴ Ύ˷Ϩ˴ ϟ΍ ϥ˴ Ϯ˵Η˸Άϳ˵ ϻ ˴˷ ΍˱ΫΈ˶ϓ˴ Ϛ ˶ ˸ϠϤ˵ ˸ϟ΍ Ϧ
˴ ϣ˶˷ ˲ΐϴ˶μϧ˴ ˸ϢϬ˵ ϟ˴ ˸ϡ΃˴{53} Ϣ˴ ϴ˶ϫ΍˴ή˸Α·˶ ϝ ˴ ΁ Ύ˴Ϩ˸ϴΗ˴ ΁ ˸ΪϘ˴ ϓ˴ Ϫ˶ Ϡ˶˸πϓ˴ Ϧ˶ϣ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ ϫ˵ Ύ˴Η΁ Ύ˴ϣ ϰ˴Ϡϋ ˴ α ˴ Ύ˷Ϩ˴ ϟ΍ ϥ ˴ ϭ˵Ϊδ˵ ˸Τϳ˴ ˸ϡ΃˴
Ύ˱Ϥϴ˶ψϋ ˴ Ύ˱Ϝ˸Ϡϣ˵˷ Ϣ˵ϫΎ˴Ϩ˸ϴΗ˴ ΁˴ϭ Δ˴ Ϥ˴ ˸ϜΤ ˶ ˸ϟ΍˴ϭ Ώ ˴ Ύ˴ΘϜ˶ ˸ϟ΍{54} ΍˱ήϴ˶όγ ˴ Ϣ˴ Ϩ˴˷Ϭ˴ Π
˴ Α˶ ϰ˴ϔϛ˴ ϭ˴ Ϫ˵ ˸Ϩϋ
˴ Ϊ˴˷ λ
˴ Ϧ˷ϣ˴ Ϣ˵Ϭ˸Ϩϣ˶ ϭ˴ Ϫ˶ Α˶ Ϧ ˴ ϣ˴ ΁ ˸Ϧϣ˴˷ Ϣ˵Ϭ˸ϨϤ˶ ϓ˴ {55} ˸΍ϭ˵ήϔ˴ ϛ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ ϥ˴˷ ·˶
Ώ
˴ ΍˴άό˴ ˸ϟ΍ ˸΍Ϯ˵ϗϭ˵άϴ˴ ϟ˶ Ύ˴ϫή˴ ˸ϴϏ ˴ ΍˱ΩϮ˵ϠΟ ˵ ˸Ϣϫ˵ Ύ˴Ϩ˸ϟΪ˴˷ Α˴ ˸Ϣϫ˵ Ω˵ Ϯ˵ϠΟ
˵ ˸ΖΠ ˴π˶ ϧ˴ Ύ˴ϤϠ˴˷ϛ˵ ΍˱έΎ˴ϧ ˸ϢϬ˶ ϴ˶Ϡ˸μϧ˵ ϑ ˴ ˸Ϯγ ˴ Ύ˴ϨΗ˶ Ύ˴ϳ΂˶Α ϛ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ˴˷ ·˶ Ύ˱Ϥϴ˶ϜΣ ˴ ΍˱ΰϳ˶ΰϋ ˴ ϥ ˴ Ύ{56} Ϧ ˴ ϳ˶άϟ˴˷΍˴ϭ
˸ϢϬ˵ ϟ˴˷ ΍˱ΪΑ˴ ΃˴ Ύ˴Ϭϴ˶ϓ Ϧ
˴ ϳ˶Ϊϟ˶Ύ˴Χ έ˵ Ύ˴Ϭ˸ϧϷ ˴ ΍ Ύ˴ϬΘ˶ ˸ΤΗ˴ Ϧ˶ϣ ϱ˶ή˸ΠΗ˴ Ε ˳ Ύ˷Ϩ˴ Ο˴ ˸ϢϬ˵ Ϡ˵Χ˶ ˸ΪϨ˵ γ
˴ Ε ˶ Ύ˴Τϟ˶Ύ˷μ˴ ϟ΍ ˸΍Ϯ˵ϠϤ˶ ϋ ˴ ϭ˴ ˸΍Ϯ˵Ϩϣ˴ ΁ ϼ ˱ ϴ˶Ϡχ
˴ ϼ ˱˷ χ ˶ ˸ϢϬ˵ Ϡ˵Χ ˶ ˸Ϊϧ˵ ˴ϭ ˲Γή˴ Ϭ˴˷ τ˴ ϣ˵˷ ˲Ν΍˴ϭ˸ί΃˴ Ύ˴Ϭϴ˶ϓ
{57} ϛ˵ ή˵ ϣ˵ ˸΄ϳ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ϧ˶ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ ϝ
˶ ˸Ϊό˴ ˸ϟΎ˶Α ˸΍Ϯ˵ϤϜ˵ ˸ΤΗ˴ ϥ˴΃ α ˶ Ύ˷Ϩ˴ ϟ΍ Ϧ
˴ ˸ϴΑ˴ Ϣ˵Θ˸ϤϜ˴ Σ
˴ ΍˴Ϋ·˶˴ϭ Ύ˴ϬϠ˶˸ϫ΃˴ ϰ˴ϟ·˶ Ε ˶ Ύ˴ϧΎ˴ϣϷ ˴ ΍ ˸΍ϭ˷Ω˵ Ά˴ Η˵ ϥ˴΃ ˸Ϣ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ˴˷ ·˶ Ϫ˶ Α˶ Ϣ˵Ϝψ˵ ό˶ ϳ˴ Ύ˷Ϥ˴ ό˶
΍˱ήϴ˶μΑ˴ Ύ˱όϴ˶Ϥγ ˴ {58}
{44} Have you not seen those to whom a portion of the Book was given? They buy error and
desire that you should go astray from the way. {45} And Allah best knows your enemies; and
Allah suffices as a Guardian, and Allah suffices as a Helper. {46} Of those who are Jews (there
are those who) alter words from their places and say: "We have heard and we disobey"; and:
"Hear, may you not be made to hear!"; and: Ra'ina distorting (the words) with their tongues and
taunting about religion; and if they had said (instead): "We have heard and we obey", and
"hearken", and "unzurna", it would have been better for them and more upright; but Allah has
cursed them on account of their unbelief, so they shall not believe but a few. {47} 0 you who
have been given the Book! believe that which We have revealed, verifying what you have,
before We alter faces then turn them on their backs, or curse them as We cursed the people of the
Sabbath, and the command of Allah shall be executed. {48} Surely Allah does not forgive that
any thing should be associated with Him, and forgives what is besides that to whomsoever He
pleases; and whoever associates any thing with Allah, he devises indeed a great sin. {49} Have
you not seen those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and
they shall not be wronged the husk of a date-stone. {50} See how they forge the lie against
Allah, and this is sufficient as a manifest sin. {51} Have you not seen those to whom a portion of
the Book was given? They believe in idols and false deities and say of those who disbelieve:
"These are better guided in the path than those who believe". {52} Those are they whom Allah
has cursed, and whomever Allah cursed you shall not find any helper for him. {53} Or have they
a share in the Kingdom? But then they would not give to people even the speck in the date-stone.
{54} Or do they envy the people for what Allah has given them of His grace? So indeed We
have given to Ibrahim's progeny the Book and the wisdom, and We have given them a grand
kingdom. {55} So of them is he who believes in him, and of them is he who turns away from
him, and hell is sufficient to bum. {56} (for) those who disbelieve in Our signs, We shall make
them enter fire; so oft as their skins are thoroughly burned, We will change for them other skins,
that they may taste the chastisement; surely Allah is Mighty, Wise. {57} And (as for) those who
believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide
in them for ever; they shall have therein pure mates, and We shall make them enter a dense
shade. {58} Surely Allah commands you to make over trusts to their owners and that when you
judge between people you judge with justice; surely Allah admonishes you with what, is
excellent; surely Allah is Seeing, Hearing.

Commentary
These verses expose the condition of the People of the Book, giving details of their injustice, and
also their deceptions concerning the divine religion; and these are more clearly applicable to the
Jews. The verses are interrelated, having the same context.
As for the last verse. cÊc ccccc  ccÊ c  ..., some
people have said that it is of Meccan period; they think' that while the whole chapter, "The
Women", is of Medinite period, two verses are of Meccan era - this as well as the last one of the
chapter: Êc cccc ccÊc c
cÊc  ccc " (4:176).
(Vide 
c) But the verse's connection with the preceding ones is quite clear; and
the same is the case with the last verse of the chapter, because it promulgates a law about
inheritance, and inheritance was ordained at Medina.

}
AN: ccc cÊ cc Êcc
 ccÊc c  c 

It has already
been mentioned under verse 36 to 42 that they are somewhat connected with these ones, and that
they were revealed about the Jews.

It appears from these verses that the Jews were in habit of presenting themselves as sincere well-
wishers of the believers; they tempted the believers away from the right path, inciting them to
niggardliness, telling them not to spend benevolently. They knew that if the Muslims followed
their advice, their (believers') endeavors would not achieve success, their efforts for advancement
and progress would fail. It makes it certain that the verses were revealed about the Jews or about
those who secretly talked to Jews and befriended them, then deviated from truth on their advice,
tempted to niggardliness and then began telling others to be niggardly.

All this may be inferred from the words, c cÊcc Êcc ccÊc c
cÊc c cc  

The two verses, thus, mean as follows (and Allah knows better): We have just described to you
the condition of those who avoid spending, in the way of Allah and indulge in pride, boasting,
niggardliness and showiness. Do you want to see its concrete example? Look at the Jews. They
were given a portion of the book, not the whole book as they claim. Yet they buy error instead of
guidance; and they love that you too should go astray. They meet you with smiling faces, appear
to you as good people and pretend to he your friends and helpers. They offer proposals which
sometimes might seem good to you, which your hearts might be inclined to agree to. But their
only desire is to turn you away from the right path - as they have gone astray themselves. And
Allah recognizes your enemies better than you do; and these are your enemies. Do not be
deceived by their apparent good behavior. Beware of them; do not obey their order; do not listen
to their false words, nor be carried away by their sugar-coated talk. You suppose that they are
your friends and helpers. Do you really need their false friendship and promised help? While
Allah suffices as a Guardian and Allah suffices as a Helper. In presence of this Guardianship and
Helper, why should you need their friendship and assistance?

}
AN: cÊ c Êcc¥ cc cc  

c  (of, from), in the phrase
translated here as "Of those who are Jews", is explicative that gives detail of the preceding
phrase, "those to whom a portion of the book was given", from among the Jews. Or it joins with
the preceding words, "your enemies", from among the Jews. Also it is said that the phrase, "Of
those who are Jews", is predicate of a deleted subject (which is understood by the attributive
clause) "alter words"; the meaning: Of those who are Jews, there is a group that alters words; or,
there are those who alter words. It is not uncommon to mention an attribute and delete the noun
to which it is related, Dhu 'r-Rummah says:

Êc cccÊ (there were those) Ê c c c ccÊc c
Ê c Ê c c cÊc c 

Allah says that they alter words from their places. It may refer to literal alteration, i.e., they
change the position of words, delete from and insert into the book, as is said about the present
Torah. Or it may indicate that they misinterpreted the Words of Musa (a.s.) and other prophets,
reported in the Old Testament, giving it some unintended meaning, other than the actual one; as
they misinterpreted the prophecies of Torah which referred to the Messenger of Allah (s.a.w.),
and had earlier done about the prophecies referring to the Christ (a.s.) saying that the promised
Messiah had not come yet; and they are waiting for him even today.

A third possibility: May be, the alteration of words from their places refer to their mischief
mentioned soon after this sentence, where Allah says:  [they] 
c
cÊcÊcc c
 c
ccccccccÊc
"Ra'ina",    (the words) Êc
Ê c  In that case, these sentences will be in conjunction with the words, "alter words".
Alteration of words then will mean using a word in a wrong manner and wrong place. Usually
when one says, 'We hear, it indicates obedience, and it is generally completed by saying, 'We
hear and obey'. It is totally disgraceful to say, 'We hear and we disobey'; or to use the word, 'We
hear', as a mockery or derision. Likewise, when one says, 'Hear', or 'Listen', it is a good manner
to add, 'May Allah make you hear'; not 'may you not be made to hear', nor to say,  , which
reportedly had in their language the import of, 'Hear, may you not be made to hear'.

The words: "distorting (the words) with their tongues and taunting about religion":  (to
twist, to distort). They twist their tongues and present falsehood in the guise of truth, commit
disrespect and ridicule in the form of politeness and courtesy. The believers used to address the
Messenger of Allah (s.a.w.) with the word,  c$ pay attention to us) O Messenger of
Allah!" Their meaning: Please listen to us, so that we may fully explain what we want to say.
The Jews, taking its advantage, started addressing him with the same word,  , which in their
language had a disrespectful connotation totally against his high status. That is why Allah
condemned them in this verse, saying, "Jews alter words from their places", and then explaining
this alteration with examples: "[They] say: 'We have heard and we disobey'; and: 'Hear, may you
not be made to hear';" then adding as an explanatory apposition:   They commit this
reprehensible deed by twisting their tongues for taunting at the true religion; as the verse says:
"distorting (the words) with their tongues and taunting about religion". Both   have been
put here as circumstantial clause.

}
AN: c cÊcÊc   (instead): 

cÊcÊcc cccÊc
"unzurna", c cÊccccÊccc
 Ê
It compares these words
(which show religious reverence and submission to truth) with what they used to say (which was
a result of twisting of tongues and taunting about religion); and declares that the former was
better and more upright than the latter. But the fact was that there was no good or uprightness at
all in the Jews' words. [Then why this comparison? And why this comparative degree?]

eply: The verse compares the good effect of the true words with what the Jews thought was a
good effect of their words - although in reality there was no good effect in it at all; thus the
comparison is between the real good effect and an imaginary good effect. The meaning: If they
had said, 'We have heard and we obey ...', it would have been much better and more upright than
the goodness they think is achieved by them through this tongue-twisting and taunting, the style
is the same as the one used in the last verse of the chapter 62 ("Friday"): c ÊcÊc c
Ê cc
cÊcc
cc cccc  c
c
Êc c ÊcÊc c
cÊc
c (better) ÊcÊ cccÊc cÊc  cc    (62:11).

}
AN: cÊcÊ c cÊccccÊ c c cÊc Êcc ccc

The Muslims should not entertain any hope that the Jews would ever say, 'We have heard
and we obey'; because it is the word of faith and belief and these are cursed people who would
not enter the fold of true faith. That is why the preceding sentence, "and if they had said...", uses
conditional particle,  (if) which denotes impossibility of the conditional clause.

Apparently the preposition,  (on account of with) in the clause, "on account of their unbelief",
denotes causality; not instrumentality. [They have been cursed because of their unbelief; not that
they are cursed with unbelief.] Disbelief may be removed by belief; therefore disbelief,
c ,
cannot turn into such a curse as to make belief impossible. Rather, when they disbelieved (and
Allah will describe their disbelieving ways at the end of the chapter) Allah cursed them on
account of that unbelief, with such a curse as would make them cling to their faithlessness; so
they shall not believe except a few of them. (Ponder on it.)

The words, "so they shall not believe but a few": It has been said that, "but a few", is a
conditional clause, that is, they shall not believe except being in small number.

Others have said that 'a few' is adjective to a deleted noun, it means: They shall not believe but a
little belief. This interpretation too, like the preceding one, is acceptable, but it requires further
elaboration that attachment of smallness to the 'belief is a sort of attaching an adjective to a
concomitant of its noun - they shall not believe but a belief in which the believers shall be small
in number.

Some exegetes have written that "a little belief" means imperfect one; accordingly, it would
mean: They shall not believe but such a small quantity of belief as would be worthless - it would
not rectify the believer's actions, nor purify his self, nor improve his wisdom. But this
interpretation is wrong. Belief can be said to be deep-rooted or transient, perfect or imperfect -
according to its various degrees. But it is never called'little' or small in number. Therefore, this
adjective cannot refer to 'belief, and especially in a book like the Qur'an which is the most
perfect in rhetorics.

Moreover, the belief mentioned in the verse refers either to the real belief rooted in heart (which
is opposite of hypocrisy), or to the apparent belief which is sometimes called Islam. There is no
doubt that Islam accords recognition to both types of belief, and the Qur'anic verses explicitly
accept even the latter concept. Allah says: ccc cccc Êc cc  
(peace), cccc  (4:94).

Apart from that, the exception has been made from the sentence, "Allah has cursed them on
account of their unbelief...;" and the least degree of belief or apparent Islam was enough to
justify that exception - that they should have maintained correct manners and decorum by saying,
'We have heard and we obey', as the Muslims were doing.

What did put that exegete in this error? It was because he thought that as Allah had cursed them
because of their disbelief, it must be absolutely effective; in other words, not even a few of them
would ever accept Islam. That led him to say that the exception means "but a little quantity" of
faith, that is, an insignificant belief. He thought that only in this way the sentence, "but Allah has
cursed them on account of their unbelief", could be correctly explained. But he did not realize
that such talks - and what they describe of evil characteristics, accusations and condemnations -
apply to the society per se. It was the Jewish society,
c , which was subjected to curse, wrath
and other general condemnations. They will not believe, will not attain felicity and will not
succeed - and even now that society is in the same condition, and will remain so up to the Day of
Resurrection.

As for the exception, it refers to individuals; and it does not effect a firm order decreed against a
society if a few individuals are not subjected to it. Why was this exception necessary in this
declaration? Because it is the individuals who constitute a society, when taken together. When
Allah said, "they shall not believe", it negated the belief from individuals - although it actually
did so looking at them as a society. Still there was room for misunderstanding that the
declaration covered every single member and none would ever be free from that curse. It was to
remove that misconception that Allah said, "but a few". The verse, therefore, runs on the line of
the verse: c c
cÊc
  ccÊ
c c  cccÊcccÊ c
Êc ccÊcc c
cc ccÊ (4:66).

}
AN: cc ÊcÊcc cÊc ...

ccÊcÊ

c  (to efface,
to obliterate) 
Ê face, that part of a thing which is seen, which faces you; a man's face is
the side of head that is seen, which faces the addressee). The word is used in material as well as
immaterial sense. c is plural of Ê (rear part, posterior). People of the Sabbath
refers to a Jewish group which used to violate the rule of the Sabbath; therefore Allah had cursed
and transformed them. The Qur'an says: c cÊccÊc c Ê Êc ccÊc c
ÊcÊccÊc   ccÊcÊc ÊcÊ c ÊcccÊccÊcccÊ c
Êc

 ccÊc ccÊc cccÊccc Ê ÊcÊc cc
cÊc
ÊcÊc ccccÊ (7:166). c ccÊc cÊ ccc Êc
cÊc   ccÊcÊc c
c  ccÊ
c c
 c
ccÊcc
c
cÊcc
ccÊ c Êc  c ccÊ c Êccc  (2:65-66).

The preceding verses, as you know, had exposed the condition of the Jews or a group of them;
the talk proceeded to say that they were inflicted with divine curse because they were faithless
towards Allah and His Messenger and corrupted what was good in their religion. That curse
covered their whole society and deprived them of the divine help for believing - except for a few
of them. [Coming to that stage] now the speech is addressed to all the People of the Book, as
may be seen from the words, "O you who have been given the Book". It invites them to believe
in the Qur'an, the revealed Book which verifies that which they have got; then it proceeds
threatening them of definite infliction of divine wrath which awaits them in case they
unjustifiably and arrogantly rebel against this order - alteration of faces or curse from God.
That threat is given in the words: "... before We alter faces then turn them on their backs, or
curse them..." Alteration of face means here changing a man's face (with which he goes forward
to obtain his life's aims, to achieve the expected bliss and happiness). It does not mean here
effacement that obliterates it, nullifying and erasing all its signs. Rather it denotes a change that
will turn it to the back side. Consequently, the more he advances on his way (going, by natural
instinct, to the direction of his face), the more is he retarded backwards (because now he is
facing his posterior). The more he goes 'ahead' to get what he thinks is good for his worldly life
or religion, the more he accumulates evil and mischief. The more he progresses, the more he is
retrogressed. Such a man can never succeed in his endeavors.

As for cursing them like the violators of the Sabbath, obviously it means metamorphosis, as the
above-mentioned verses show that those violators were transformed into apes. Accordingly, the
conjunctive, 'or', in 'or curse them...', connotes its literal meaning of alternative. There is a
difference between the two threats. The former, that is, alteration of faces, would change the
life's goals of the condemned group without affecting any substantial change in their physique.
The latter, that is, curse like that of the violators of Sabbath, would change their goals of life by
transmuting their body-structure from that of humans to that of animals like apes.

If these people continued in their rebellion - and they will surely do, as the end of the verse
shows - they will be inflicted with one of the two punishments: Either alteration of faces or being
cursed like the violators of the Sabbath. At the same time, the verse indicates that the punishment
would not cover all of them. The word, 'faces', being a plural without definite article, does not
connote all-inclusiveness, This in its turn points to another fine point: The talk threatens a people
with a consequence which will in fact be inflicted to only a group of them; it was therefore more
effective to keep it vague as to who would be punished; this vagueness would keep each of them
trembling with fear. The description of the related misdeeds fitted every individual of that
society. Therefore, no one could consider himself safe from this dire chastisement. This is a well-
known style when delivering threats to a group.

Apparently the pronoun, Ê (them) in "or curse them", refers to 'faces'. But the Arabic pronoun
is [of masculine gender, and is] reserved for rational beings [like men, while 'faces' should take a
singular feminine pronoun]. This clearly indicates that 'faces' refers to persons inasmuch as they
turn towards their goals and objectives. That being the case, little credit can be given to those
who interpret the alteration of faces and turning them on their backs in its literal meaning, that is,
the physical faces would be turned to the backside. There is strong indication that it means
alteration of psyche whereby thinking becomes crooked and reality is distorted; when he sees a
truth he turns aside, but as soon as a falsehood appears he runs towards it, craves for it.

This an example of divine management when Allah wills to show His displeasure, as He says:
c
c ccÊ cÊ ccÊ c Ê cc cÊc cc c c cÊc  c cc

c ccÊc cÊ c  c c  c (6:110).

The above discourse makes it clear that alteration of faces in this verse refers to a sort of divine
management of soul which changes its nature. Consequently the psyche is inclined towards
falsehood and keeps away from truth, as far as believing in Allah and His signs is concerned.
This is supported from beginning of the verse, where Allah says: "... believe that which We have
revealed... before We alter faces...". Also it is clear from above that the curse here means
metamorphosis.

Someone has said: Alteration of faces means that some people's faces will be turned towards
their backs; and that it will happen in the last days of the world or on the Day of Resurrection.

COMMENT: The words, c cÊ, goes against this interpretation, as explained earlier.

Someone else has said: This alteration indicates their being deprived of divine help in this world;
they will ever remain in disgrace and misery; whenever they would proceed to an intended
happiness, Allah would change it to a mirage, an illusion devoid of good.

COMMENT: Although this explanation is not so far-fetched, the beginning of the verse does
not support it, as mentioned above.

A third writer has said that it refers to their exile, and then return to the place they were exiled
from. They were expelled from Hijaz to Syria and Palestine whence they had originally come.

COMMENT: It has been already said that the verse's beginning as well as the context points to
something else.

Nevertheless, all or most of the above explanations may be combined in the following way:

The phrase, altering of faces, means turning their hearts upside down and changing their inner
self, facing from truth to falsehood; thus they shall never be able to believe in Allah and His
signs. Now, the true religion is the path without which man cannot arrive at blessings of worldly
life; any one deviating from it must inevitably fall in fire-pit of corruption and mischief and
stumble into abyss of destruction. Allah says: %
 cÊ c

c cÊcccÊc c
ccc ÊcÊcÊ cccÊc ÊcÊccccÊc cc
ccÊc
Ê ÊcÊcÊc (30:41); c cÊc

ccÊc  cÊc cc
(against evil),
c c cÊc
c
ccÊc  ccÊcÊccÊc
ÊccÊc
c c
ccÊcc ÊcÊcÊc (7:96).

According to these premises, if one's face is altered away from true religious realities, it would
inevitably be turned away from all kinds of felicities of the worldly life. Whoever is debarred
from blessings of religion will also be deprived of worldly blessings, like security of position,
well-ordered safety, independence and sovereignty; in short, every thing that contributes to good
life and makes a work fruitful. If there happens to be some success there, it would be to the
extent the religious discipline has seeped into their societies.

}
AN: cÊcccÊc Êcc

What Allah has decreed must take place
without fail; and it has already happened, as Allah has said in several verses of His Book: They
are cursed, have been inflicted with divine wrath; and enmity and hatred has been established
among them up to the Day of Resurrection.
}
AN: cÊc cc cÊccÊ c Êcc  c Êc cc
  c Êc c  cÊcc Ê cc
  
c appears from the context that the
verse gives the reason for the preceding order, i.e., "believe that which We have revealed,
verifying what you have, before We alter faces...". Thus, its connotation will be as follows: If
you do not believe in it, you shall be associating something with Allah; but He does not forgive
that any tiring should be associated with Him; as a result of this polytheism, you will be inflicted
with His wrath and punishment; consequently, He will alter your faces by turning them to your
back-side; or He will curse you. This unforgiveness will bring in its wake the worldly
consequences of polytheism, i.e., alteration of faces and divine curse.

This is the difference between this verse and another one of this very chapter: cÊc c
c cÊccÊ c Êcc  c Êc ccc  c Êc c  cÊ cc
Êcc
  cc Êc   ccÊ c ÊcÊcÊc c  cc cc
c (4:116). The verse under discussion (4:48) threatens with worldly consequences of
polytheism, while 4:116 warns of the consequences in the hereafter. This difference is inferred
from contexts, although by themselves both verses encompass both types of consequences.

Divine forgiveness or unforgiveness is not affected haphazardly or at random; it takes place

according to some underlying reason - and Allah is Mighty, Wise. He does not forgive
polytheism because creation (being a divine mercy) stands on the foundation of worship and
mastership. Allah says: ccÊcccÊ jinn cÊcÊc  c
cÊcÊc
Êc  Ê
c (51:56). And there is no worship, no servitude with polytheism. As for His
forgiving other sins besides polytheism, it will be affected through intercession of rightful
intercessors, like the prophets, the   , the angels and the good deeds, details of which were
given under the topic of intercession in the first volume one.

This verse does not speak about repentance, as it deals particularly with disbelief, and repentance
does not combine with disbelief. Otherwise, every sin - including polytheism - is forgiven
through repentance. Allah says: 
ccc  c ÊcÊccc  cÊ c
 c  ccc
 ccÊcccÊc cÊc  cÊc cÊc
cc cÊc  cÊc ccccc " (39:53-54).

Polytheism, in the verse under discussion, certainly encompasses 'disbelief, because disbelief too
shall not be forgiven, although formally it is not called polytheism. The People of the Book are
not called by the Qur'an as polytheists, although their disbelief in the Qur'an and the message of
the Prophet was nothing other than polytheism. (Vide exegesis of the verse 221 of ch.2). The
People of the Book, by not believing in what Allah had sent down verifying what they had had in
their hands, became unbelievers and they associated what was in their hands with Allah -
because Allah had not ordered them to hold fast to their scriptures, etc., the way they did. When
a believer in Musa (a.s.) disbelieved in'Isa (a.s.) he in fact disbelieved in Allah and associated
Musa with Him. Probably that is the reason why Allah has used the clause, "does not forgive that
any thing should be associated with Him", instead of saying, 'does not forgive polytheists (or
polytheist)'.

The proviso, "to whomsoever He pleases" removes a possible misunderstanding that anybody
can influence the divine judgment and affect forgiveness; nobody can order or compel Allah, the
Great, the High. In many places in the Qur'an, we find the proviso of 'Allah's pleasure' after
description of confirmed realities; and the reason in all or most of them is the same removal of
possible misunderstanding. For example, Allah says: c ccÊ c ÊcccÊ

cÊc
Êcc cÊcc  c c c cc cÊcÊ ccÊcÊcc
c cc
c
 cc c Ê Êc Êcccc (11:108).

Moreover, the reason demands that not every sinner should be forgiven; otherwise, it will render
all orders and prohibitions ineffectual; promulgation of Ê Ê will be an exercise in futility;
and the regimen of spiritual advancement laid down by Allah will be disturbed. That is why
Allah has said: "to whomsoever He pleases". It also shows that for every sin punishment must be
given to at least some of its perpetrators; otherwise its prohibition would be futile. This
observation does not go contrary to the generality of the verses of forgiveness; we are talking,
not about comprehensiveness of the promise, but about its actual occurrence. After all, many sins
are committed by those who definitely shall not be forgiven because of polytheism or other
reasons.

The meaning, therefore, is as follows:

Surely Allah does not forgive that any thing should be associated with Him, be it done by a
polytheist or an unbeliever; He forgives other sins (besides polytheism) through intercession of a
good servant or a good deed; yet He is not bound to forgive every sin of this kind to every sinner;
it is for Him to forgive or not to forgive; and whatever He decides is based on reason.

}
AN: ccc cÊ c Êc c
 ccÊ  

ar-Raghib has said, 
 basically denotes the growth emanating from divine blessing... There are two ways for a
man to attribute purity to himself: One is through [good] deeds; it is praiseworthy, and the verse,
c c Êcc  c Êc
   cÊ   [87:14], refers to it. The other is by words,
e.g., attesting to another person's justice and probity. Such praise, if done for himself, is
considered immoral. Allah has clearly prohibited it: Êccc c
 ccc
 [53:32]. In this way, Allah teaches good manners to man, because his praise for himself is
repugnant in reason and Ê Ê both. A wise man was asked: 'What is repulsive, even if true?'
He said: 'Man's praising his own self.'".

The verse is a part of the series describing the conduct of the People of the Book. Obviously it
was the People of the Book - or a group of them - who attributed purity to themselves. Here they
have not been identified as "People of the Book", because it is not compatible with the
knowledge of Allah's revelation to indulge in such contemptible acts. Those who persist in it
have no connection with the Book or its knowledge.

This explanation is supported by their boastings quoted by Allah in His Book:

ccÊc  cc
Êcc cc (5:18);  c ÊccÊc cccc c (2:80). Also their
claim of being Allah's friends, as alluded to in 62:6, 
c cc Êcc¥ c ccÊ cÊc
ccÊc  ccÊccÊc ccÊc

" The verse under discussion, thus,
speaks about the Jews; and is another testimony to the fact described in the preceding verses that
they are too arrogant to submit to the truth or to believe in revelation sent by Allah; the divine
curse has engulfed them from all sides; and all this is a result of their self-complacency and self-
praise.

}
AN: cÊc
   c Êcc
 

The talk turns from their attribution of purity to
themselves and rebuts it, by declaring that purifying someone is one of the exclusive
prerogatives of Allah, A man may possibly acquire excellence and achieve a sort of spiritual
superiority. But he cannot rely on it, cannot be self-complacent on its account, unless he thinks
that he is totally independent and needs no help from God. This is tantamount to the claim of
divinity; he associates himself with the Lord of the universe. But how can poor man, who does
not control any harm or benefit for his own self, nor has any say about his death or life, be
independent of Allah in any good or excellence? Man in his own self and in all his conditions
belongs exclusively to Allah - without any exception; this includes the good he thinks he has got
and all things concerning that good. Now is there anything left for man to call his own?

This vanity and conceit - which incites man to attribute purity to himself - is the self-appreciation
which is a fundamental evil. Very soon such a conceited person falls in another vice, and that is
pride. That pride reaches its limit when he overpowers others, subjugating the servants of Allah.
It leads to oppression and unlawfully exceeding the limit, sacrilege of inviolable matters, and
plunging his hands in other people's blood, honor and properties.

This happens when only an individual is inflicted with this spiritual malady. But if it infects
others and turns into a social tradition and national character, then it brings catastrophe in its
wake resulting in humanity's destruction and society's corruption. It is the trait Allah attributes to
the Jews when they said; Êc cc
c c cÊcccÊcc

cc  (to
reproach), (3:75).

No man should attribute to himself any praiseworthy characteristic, no matter whether the claim
be true or false. It is not he who owns those characteristics for himself; they actually belong to
Allah. Allah is the real owner of all that He has entrusted to man; it is He Who bestows
superiority to whomsoever and in whatever way He pleases. It is His prerogative to purify
whomsoever He pleases by bestowing on him superiority and grace; and to announce that
servant's purity by extolling and praising him for his perfect virtues. He says about Adam and
Nuh: cÊcÊ cccÊ (3:33); about Ibrahim: cÊc  ccÊ (man), c


Ê (19:41); and the same sentence has been used about Idris in 19:56. He says about
Ya'qub: c cÊc  c
  cc c c
cÊc cÊ c  (12:
68); about Yusuf: cÊc  ccc c c  (12: 24); about Musa: cÊc  c
c
  ccÊc  cc cc

Ê (19:51); about'Isa: Êccc cÊ c
ccÊcÊcccÊ c Êccc (to Allah) (3:45); about Sulayman:  c
cÊc ccÊc  cc c  (to Allah) (38:30); and the same
sentence is used about Ayyub in 38:44. Again he directs Muhammad (s.a.w.) to say: cc
 c cÊc
ÊccÊc ccc c cÊ (the affairs of) Êcc
(7:196); and extols him in these words: c c cccc  c  (68:4).
Similar extolling phrases may be seen regarding a number of prophets in chapters 6,19,21,37,38
and so on.

In short, the right to purify someone is reserved for Allah. Nobody shares it with Him; anyone
trying to do it starts from injustice and ends at injustice, while Allah purifies with truth and
justice in true measure without excess or shortfall. That is why the words, "Allah purifies whom
He pleases", have been followed by the statement, cÊc Êccc cÊcÊ ccc
 , which gives a sort of reason for above.

It appears from the context that the divine purification mentioned here refers to praise in words,
to verbal attribution of excellence to good servants - although the phrase is general and, if not
seen within this context, could encompass actual purification as well as the praise in words.

}
AN: cÊc Êccc cÊcÊ ccc 

c  on paradigm of 
  is derived from  = (to twist together, to entwine) and means, entwined. It is also
interpreted as the husk found in the furrow of, or inside, a datestone. It is narrated in traditions of
the Imams of Ê (a.s.) that it is the spot on date-stone   (tiny spot on a date-stone)
   (pellicle enveloping a date-stone). Also it is said to mean dirt twisted worm-like with
fingers. Anyhow it alludes to something utterly worthless. The verse proves two things:

Žirst: No one having any excellence should be proud of it, nor should he indulge in self-
appreciation. Rather it is an exclusive prerogative of Allah, as the verse says, to purify those who
deserve it. Let alone self-praise, the verse obviously indicates that one should not attribute
excellence even to other virtuous persons, except in the way Allah has praised them. It follows
that excellence is only that which Allah has praised and extolled. Any excellence that is not
recognized by religion as such is not excellence at all. It does not mean that people should ignore
other persons' virtues and excellence; nor that they should not recognize others' superiority or
refuse to give due respect to them. The virtues and excellence given by Allah are among the
signs of Allah about which Allah says: c Êc
 cÊc  ccÊcÊ c c (the
outcome) cÊc
ccÊ (22:32). Accordingly, it is Incumbent on an ignorant one to
submit to a scholar, to accord him respect, as in this way he shall be following the truth. Allah
has said: 
ccÊ c Êc ccÊ c Êccc c  (39:9). At the same time,
the scholar is not allowed to brag of his knowledge or to indulge in self-praise. The same applies
to all genuine human virtues.

íecond: Some of our 'research scholars', following a western ideology, have written that self-
reliance is a valuable human virtue. But it is something that religion does not recognize, nor does
it conform to the Qur'anic taste. What the Qur'an teaches on this subject is reliance on Allah,
getting strength from Allah. The Qur'an says: Ê cc ÊcÊc

c  
cccÊc
Êc  ccÊccÊccÊ cc  cÊ c ÊccÊc  
c
Êc c   cc cc ccc (He) (3:174); ÊcÊc
 c c Êc
Ê (2:165); c Êc c ÊcÊ (10:65). There are many verses of the same
connotation.

}
AN: cÊ cÊccÊcc  cÊccÊ c c  c cc  c 

Their
self-praising - that they were children of God, and His beloveds and friends, etc. - is a lie against
Allah, as Allah has not given them such distinction. Moreover, attribution of an excellence to
oneself, is in itself a lie against Allah, even if the claim be true, (as was described above);
because it is tantamount to associating oneself with Allah, while He has no associate or partner
in His Kingdom, as the Qur'an says: ccÊ ccc
c cÊc  (17:111).
Even if there were no evil other than its being a lie against Allah, it would have been enough as a
manifest sin. It is absolutely appropriate to call it a sin. Sin is a condemnable act which prevents
man - or delays him - from achieving goodness; and this disobedience is a branch of polytheism
which keeps man away from divine mercy. The same condition prevails in polytheism which
throws man into disbelief. Compare the clause under discussion with the preceding verse, where
the declaration, "Surely Allah does not forgive that any thing be associated with Him,...", has
been followed by the clause, "and whoever associates any thing with Allah, he devises (or,
forges) indeed a great sin."

}
AN: ccc cÊ cc Êcc
 ccÊc c  c cÊc c c

 cc c   
c¥  (translated here as idol) and 
  means a thing which has
no good in it. It has also been interpreted as 'any thing that is worshipped other than Allah'. 
Ê (translated here as false deity) is. like Ê (to exceed proper limits; oppression)
a   which is generally used as an active particle. This too is said to mean anything which is
worshipped other than Allah. The verse points to an event in which some People of the Book had
supported the unbelievers against the believers, saying that the polytheists' path was more correct
and straighter than that of the believers. They said it while they knew that the believers followed
a monotheistic religion revealed in the Qur'an which verified their own revelation; and that the
polytheists believed in idols and false deities. This judgment was an acknowledgement by them
that the polytheists had a share in the truth. By assigning truth to idols and false deities they had
committed polytheism - they had shown their belief in those false deities which Allah has
accused them of, and then cursed them, saying: "These are they whom Allah has cursed..."

This supports what has been narrated (about the cause of its revelation) that the Meccan
polytheists had asked some People of the Book to adjudge between them and the believers as to
whose religion was better; and they had decided in the polytheists' favor against the believers, as
will be narrated under "Traditions".

The verse mentions their having been given a portion of the Book, to put more emphasis on their
condemnation, They were supposed to be scholars of the Book which had exposed the falsity of
idols, etc.; what could be more abominable, more disgraceful for such people than believing in
idols and false deities?

}
AN: cÊcÊcc Êc cÊc 
c cÊc 

c  on
paradigm of  , has the connotation of  (tiny amount pecked from earth by a bird).
Its other meaning has been written earlier under verse 49.

Some exegetes have said that the particle 'or' is unrelated to the preceding sentences. It therefore
means 'rather'; and the interrogative implies refutation. The meaning: Rather, do they have a
share in the kingdom? That is, they do not have any share.

Others have said that 'or' allude to a deleted but understood clause. The meaning: Do they have
more right of prophethood, or do they have a share in the kingdom? But it has been rebutted by
others, saying that such deletion is allowed only in poetry, because of restrictions of meter; and
there is no such limitation in the Qur'an.
Apparently, 'or' is related; and the omitted alternative is the one to which the preceding verse
(ccc cÊ cc Êcc
 ccÊc c  c ) points. The meaning
therefore will be as follows: Do they have right to judge in any way they like, or do they have a
share in the kingdom, or do they envy the people? This interpretation shows that all three
questions are well-connected and the speech well organized.

Kingdom denotes authority over material and spiritual affairs. It encompasses the 'kingdom' of
prophethood, mastership and guidance, as well as that of people and property. This
comprehensiveness is inferred from the preceding and following sentences. The preceding verse
points to their claim that they could issue judgment against the believers; in other words, they
had authority over spiritual matters. The ending clause, "But then they would not give to people
even the speck in the date-stone", refers to control over material things (or over all things
including material ones). Therefore, "the kingdom" in the verse covers both material and spiritual
authority.

The meaning, therefore, will be as follows: Do they have any share in the kingdom of
prophethood, mastership and guidance, etc., which Allah has bestowed on His Prophet? Had it
been so, they, because of their miserliness and evil nature, would not have given to the people
even insignificant and worthless things. It is nearer in meaning to the verse 17:100; 
ccc
cÊc ccÊcccc cÊcc c ÊÊ (them) ccc

 

}
AN: ccÊccÊc

cc ÊcÊcÊ c cÊcc c

It is the last
of the three alternatives. The question is addressed to the Jews refuting their statement that the
religion of polytheists was better guided and more upright than that of the believers'.

In this context "the people" refers to the believers; and "... what Allah has given them of His
grace" to the prophethood, the Book and the religious knowledge and realities. But the next
sentence, c c
cÊc ccÊ  c
cÊc ccÊc c, restricts
the word, 'people', to the progeny of Ibrahim; thus "the people" would mean the Prophet (s.a.w.);
because whatever divine grace, mentioned in the verse, was given to others, had come through
him and by his blessings. It was already explained under the verse, cÊcÊ ccc
ÊccÊc  ccÊ  . . (3:33) that "the descendants of Ibrahim" refers to the
Prophet (s.a.w.) and his progeny.

There is no difficulty in using the word 'people' for a single person, as it is a usual style of
allusion. You say to someone who always gives you trouble: Why do you trouble people? What
have you got to do with people? By the word 'people', you mean your own self.

}
AN: c c

cÊc ccÊ  c
cÊc ccÊc 
The
sentence makes them despair in their envy, cutting off all hopes that this divine grace might be
removed from Muhammad (s.a.w.), that this bounty might be taken back. Allah has already
given to Ibrahim's descendants whatever He intended to give them of His grace, bestowed on
them of His mercy as He was pleased to. Now, let them die in their desperation; their envy will
not avail them anything. It shows that Ibrahim's descendants may mean either the Prophet and
his progeny (from among the descendants of Isma'il) or all his descendants through Isma'il and
Ishaq, in order that it may include the Prophet (s.a.w.) who was the one envied by the Jews. But
it cannot mean the Children of Israel from among Ibrahim's descendants; otherwise, the speech
will become topsy-turvy, confirming the Jews in their envy of the Prophet (s.a.w.), or of the
believers (as the Prophet was among them). Obviously it would ruin the whole argument.

Also it is obvious from this sentence, as we have written above, that the envied people are from
the progeny of Ibrahim, and it supports the view that the word, "the people", refers to the Prophet
(s.a.w.). As for the believers, not all of them were from the progeny of Ibrahim, nor was there
any superiority for the believers of his progeny over those who were not his descendants. The
verse therefore cannot be applied to the believers. Also, mere believing in, and following, the
religion of Ibrahim does not entitle the believers to be named, "descendants of Ibrahim".
Likewise, the verse,  c cÊc cc

ccÊ ccÊ c Êc cÊ c
cÊ c
ÊccÊ c Êc  (3:68), shows the nearness of the believers to Ibrahim,
but does not make them his descendants. Rather, by referring to them as Ê c Êc cÊ ,
(and not as his progeny), it proves that unrelated believers cannot be called as "descendants of
Ibrahim".

The Ibrahim's progeny, therefore refers either to the Prophet alone, or to him together with his
(Prophet's) progeny and his grandfather, Isma'il and others like him.

}
AN: c
cÊc cÊccc 
It has already been explained that, in the
light of the context, the kingdom here has a comprehensive meaning which encompasses
spiritual authority including prophethood and real mastership over the people's guidance. It
should be kept in mind that Allah does not attribute grandness and greatness to worldly kingdom
if it does not lead to spiritual superiority or religious excellence.

This interpretation is also supported by the fact that Allah has not mentioned prophethood and
mastership when enumerating His grace to the progeny of Ibrahim c c
cÊc cc
Ê  c
cÊc ccÊc  It makes it certain that the prophethood and the
mastership are included in the comprehensive term, "grand kingdom".

}
AN: ccÊc cÊc Êc  c cÊ cccÊc cÊc Êc c ccÊ 
As
translated here, the contrast between the two sides is clear and needs no further elaboration. But
the latter clause may also be translated as follows: and of them is he who prevents (others) from
(believing in) him. In that case, it would indicate that the Jews were not satisfied with just
refusing to believe in Muhammad (s.a.w.); they endeavored their utmost to hinder people from
coming to the way of Allah and believing in the revelation sent to the Prophet.

}
AN: cÊc c   cc It threatens them with burning in hell because they
prevented people from believing in the Divine Book, and started the fire of mischief against the
Prophet (s.a.w.) and the believers.

Then Allah describes as to how the hell is sufficient for them; He says: (As for) Ê c Êc
  c c c  c
c ÊccÊcc  It goes on giving a description of their
burning which also gives its reason. It is followed by the verse,  (as for) Ê c Êc c
ccc c
c ccÊcc Thus the contradistinction between the
two groups - those who believe in him and those who turn away, and hinder others, from him -
becomes crystal clear; showing that they are poles apart so far as the happiness and unhappiness
of the life hereafter is concerned; for one group are the gardens and their dense shade; for the
other, blazing fire of the hell and roasting in it - May Allah protect us from it.

The meaning of the verses is quite dear.

}
AN: cÊc ccccc  ccÊ c  ccÊc Êcc

c c

cc
c Êc
  c
The second clause, "and when you judge...",has
a clear connection with the preceding verses. The divine speech in those verses revolves around
the Jews' judgment that the polytheists were better guided in path than the believers. Allah had
mentioned in that verse that they were given a portion of the Book; and the Book clearly explains
the divine signs and religious realities. It was a divine trust for which God had made them
promise that they would teach it to people and not hide it from eligible persons.

These associations support the view that the word, 'trusts', has a wider meaning that covers
material as well as spiritual trusts like true divine knowledge whose scholars are obliged to
convey it to deserving persons.

In short, the Jews betrayed the divine trust they were entrusted with, i.e., they hide the
knowledge of monotheism and the prophecies of Muhammad's advent, and did not disclose them
when the time came. Not only that, they perverted justice when they adjudged between the
believers and the polytheists, deciding in favor of idolatry against monotheism. Because of all
this perfidy, they were cursed by Allah and it pushed them to the blazing fire of hell. Now; the
style changes from first person to third person, commanding people to hand over the trusts to
their rightful owners and to do justice in judgment. "Surely Allah commands you to make over
trusts to their owners and that when you judge between people you judge with justice;..."

Of course, here we have extended the meaning of handing back the trust and deciding with
justice; but it was done because of the context, as you have seen.

Objection: It is a deviation from the apparent meanings of trust and judgment. What one
immediately understands from this verse is that it ordains two laws - obligation of handing back
trusts to their owners and of a  to judge with justice.

eply: General legislation cannot be restricted to the rules of  Ê (Islamic jurisprudence). For
example, the Qur'an has given general order making it obligatory to make over trusts and to do
justice while giving judgment. A jurisprudent infers from it the laws concerning monetary trust
and judgment of cases. Likewise, a scholar of theology finds in it reference to fundamentals of
religion; and so on.

Traditions
Ibn Ishaq, Ibn Jarar, Ibnu'l-Mundhir, Ibn Abi Hatim and al-Bayhaqi (in his   have
narrated from Ibn 'Abbas that he said: "Rifa'ah ibn Zayd ibn at-Tabut was one of the Jewish
leaders; when talking to the Messenger of Allah (s.a.w.), he used to twist his tongue, and say:
'Give us your ear, O Muhammad! so that we may explain to you.' Then he attacked Islam and
criticised it. So Allah revealed about him: ccc cÊ cc Êcc
 ccÊc
c  c c cÊc Êcc ccc cÊ

Ibn Jarir and Ibn Abi Hatim have narrated from as-Suddi, that he said about the verse, cc Êc
Êcc cÊc c : "It was revealed about Malik ibn as-Sayf and Rifa'ah ibn
Zayd ibn at-Tabut from Banu Qaynuqa'."   

Ibn Ishaq, Ibn Jarir, Ibnu 1-Mundhir, Ibn Abi Hatim and al-Bayhaqi (in his   have
narrated from Ibn 'Abbas that he said: "The Messenger of Allah (s.a.w.) had a talk with some
great Jewish rabbis including 'Abdullah ibn Suriya and Ka'b ibn Asad. He said to them: 'O
Jewish people! Fear Allah and accept Islam; for, by God! you surely know that what I have
brought to you is certainly true.' They said: 'We do not know it, O Muhammad!' Then Allah
revealed about them: cc ÊcÊcc cÊc c cÊc Ê Êc
cÊc
..,"   

The a thor says: Obviously the noble verses were revealed about the Jews (among the People
of the Book), as has been explained earlier. But the above-quoted reasons of revelation are no
more than attempts to apply the verses to some known persons - as is the case with most of
traditions purporting to give reason of revelation; and Allah knows better.

an-Nu'mani has narrated through his chain from Jabir a long Ê Ê from al-Baqir (a.s.),
describing the uprising of as-Sufyani", which c  says: "And the commander of as-
Sufyani's army will come down in a desert; and a caller will call from the heaven: 'O desert!
destroy these people.' So they will be sunk into ground, and none will escape except three
persons; Allah will turn their faces to their back-side; and they will be from (the tribe of) Kalb. It
is about them that the verse was revealed: cc ÊcÊcc cÊc c cÊc
Ê Êc
cÊcc  c ÊccÊcc
cc cÊccÊccÊ c
 ,..."  c Ê

The a thor says: A similar tradition has been narrated by al-Mufid through his chain from Jabir
from al-Baqir (a.s.).

[as-Saduq] has narrated through his chains from Thuwayr from his father that 'Ali (a.s.) said: "No
Qur'anic verse is dearer to me than the words of [Allah] the Mighty, the Great: cÊc c
c cÊccÊ c ÊcÊc  c Êc cc  c Êc c  cÊcc
Ê cc
  cccÊÊ Ê

The a thor says: [as-Suyuti] has narrated it in Ê from al-Fariyabi and at-
Tirmidhi (who has said that it was a 'good' tradition) from 'Ali (a.s.).
Ibn Jarir and Ibn Abi Hatim have narrated from Ibn 'Umar that he said: "When the verse was
revealed: 
ccc  cc ÊcÊccc  cÊ c c  ccc

 ccÊcccÊc cÊc  cÊc cÊ' [39:53], a man stood
up and said: 'And polytheism? O Prophet of Allah!' The Prophet (s.a.w.) disliked that (question);
and then said: cÊc cc cÊccÊ c Êcc  c Êc " 
Ê

Ibnu'l-Mundhir has narrated from Abu Mijlaz that he said: "When the verse was revealed, 
c
 cc  $c ÊcÊccc  cÊ c c  c, the Prophet (s.a.w.)
stood on the pulpit and recited it before the people. A man stood up and said: 'And associating
something with Allah? [The Prophet] remained silent. [This happened] two or three times. Then
this verse was revealed: cÊc cc cÊccÊ c Êcc  c Êc
 cc  c Êc c  cÊcc Ê cc
   But that was included in [the
chapter of]  [The Companies] and this in   [The Women] c  

The a thor says: It has already been explained that the verse c [39:53], in the context
of the verses following it, clearly speaks about forgiveness through repentance. There is no doubt
that repentance erases all sins including polytheism; and the verse under discussion [4:48] deals
with something other than repentance. There is no contradiction between the two, and there is no
reason to suppose that either of them abrogates or restricts the other.

There is a tradition on this verse in 
, narrated from al-Kalbi which says: "It was
revealed about certain polytheists, Wahshi and his companions. It so happened that when he
killed Hamzah - and he was promised emancipation in exchange of Hamzah's murder, which was
not fulfilled. When he came (back) to Mecca, he felt remorse for his action - he and his
companions. So they wrote to the Messenger of Allah (s.a.w.): 'We are sorry for what we have
done; and nothing prevents us from (accepting) Islam except that we had heard you saying when
you were at Mecca: cÊc Êcccc
cÊcc ÊcÊcccc cÊc
c Ê ÊcÊcÊ c c
c cÊc  cc
  c (who) cc c
  ccÊc Êc cÊ c Êc cc cc  [25:68]. But we have called upon
another god with Allah, and killed the soul which Allah had forbidden, and committed
fornication Had there not been this snag, we would certainly have followed you.' Thereupon the
following [two verses] were revealed: 
cÊ c Êc
 cc  cc ccc
cÊc c ccÊc (goodly)   (25:70-71)

"The Messenger of Allah (s.a.w.) sent these (verses) to Wah-shi and his companions. On reading
it, they wrote back to him, 'This is a tough condition indeed; we are afraid that we might not do a
good deed and, thus, might not be among the people of this verse.' Then the verse was revealed:
cÊc cc cÊccÊ c Êcc  c Êc cc  c Êc c
  cÊcc Ê cc
   The Prophet sent it to them; they read it and (again)
wrote to him, 'We are afraid that we might not be among the people (worthy) of His pleasure.'
Then came down the verse: 
. cc  c ÊcÊccc  cÊ c
 c  ccc
 ccÊcccÊc cÊc  cÊc cÊ
[39:53]. [The Prophet] sent it to them. When they read it, he and his companions entered into the
fold of Islam, returned to the Messenger of Allah (s.a.w.), and he accepted from them [their
conversion to Islam]. Then he said to Wahshi: 'Tell me how did you slay Hamzah?' When he
informed him, [the Prophet] said: 'Woe unto thee! Hide yourself from me.' Therefore, Wahshi
went away to Syria and remained there until he died."

The a thor says: Also ar-Razi has quoted it in his   from Ibn 'Abbas. If one ponders on the
contexts of the verses which this tradition alleges the Messenger of Allah s.a.w.) to go on writing
to Wahshi, he will have no doubt that the 'tradition' was certainly a forgery. The forger wanted
people to believe that Wahshi and his companions were forgiven in advance even if they were to
commit every big and small sin. He picked up various Qur'anic verses from different places,
taking an excepted clause from one place, and a general one from another; while each verse has a
separate context of its own, and is insepararable from its preceding and following verses with
which it is interlinked, and cannot be looked at in isolation. But the forger dissected and re-
arranged them in such a way as to suit this astonishing bargaining between the Prophet (s.a.w.)
and Wahshi. An exegete has aptly commented on this tradition: "It looks as if they want to prove
that Allah, Glorified be He, was flirting with, Wahshi!"

The forger's only motive was to glorify Wahshi with an unprecedented excellence - a firm and
irrevocable forgiveness which could not be affected by any sin he chose to commit, any deprav-
ity he decided to indulge in. This would result in abolition of punishments for sins; in other
words, it would abrogate all system of Ê Ê, freeing mankind from all responsibilities, as the
Christians think. Rather it would be more ignominious, because the Christians have abolished the
Ê Ê in exchange of the sacrifice of a person like Jesus Christ, while this forger wants to
abolish it just in compliance with Wahshi's desire.

This Wahshi was a slave of Ibn Mut'im; he killed Hamzah at Uhud and went back to Mecca.
When Ta'if was conquered [after the conquest of Mecca], he accepted Islam; but the Prophet
(s.a.w.) told him, "Hide yourself from me." He went to Syria and lived at Hims. During the reign
of 'Umar he was employed as an account clerk, but was dismissed because of his alcoholism, for
which he was flogged several times. He died during the reign of 'Uthman, reportedly of
alcoholism.

Ibn 'Abdi'l-Barr has narrated through his chain from Ibn Ishaq, from 'Abdullah ibn al-Fadl, from
Sulayman ibn Yasar, from Ja'far ibn 'Amr ibn Umayyah ad-Damri that he said: "I went out (on a
journey) with 'Abdullah ibn 'Adiyy; we passed through Hims, and Wahshi was there. We
thought, why not go to him and ask him how he had killed Hamzah. We met someone while we
were enquiring about him. That man said, 'He is a man worsted by liquor; if you find him in
sober condition you will find him an eloquent person who will tell you whatever you want from
him; but if you find him in another condition, leave him alone.' So we proceded until we came to
him." (The report continues with description of Wahshi's killing of Hamzah in the battle of
Uhud.)   
Mutrif ibn Shakhir narrates from 'Umar ibn al-Khattab that he said: "In the days of the
Messenger of Allah (s.a.w.), when one of us died committing a major sin, we used to testify that
he was among the inmates of fire; until this verse was revealed  then we refrained from (such)
testimonies." 


Ibnu'l-Mundhir has narrated through al-Mu'tamar ibn Sulayman from Sulayman ibn 'Utbah al-
Bariqi that he said: "Isma'il ibn Thawban told us,'I went to the mosque before the great plaque,
and heard them saying: c Êc  cc c  cÊ c
 Êc cÊ . .
[4:93]. The Emigrants and the Helpers then said, "Hell is firmly decreed for him." But when the
verse [4:48] was revealed: cÊc cc cÊccÊ c Êcc  c Êc
 cc  c Êc c  cÊcc Ê cc
  ; they said, "Whatever God
intends; Allah does what He pleases."'" Ê

The a thor says: Also a nearly similar tradition has been narrated from Ibn 'Umar through
several chains. But there is something wrong in all these traditions. We do not think that the
companions of the Messenger of Allah (s.a.w.) in general were so ignorant as not to understand
that this verse cÊc cc cÊccÊ c Êcc  c Êc cc
  c Êc c  cÊcc Ê cc
   adds nothing new to the verses of
intercession, as was described earlier. Nor could they be oblivious of the fact that most of the
verses of intercession were long ago revealed at Mecca. For examples it? Ê c ÊcÊcc

c  c cÊccÊ cc  ccÊc Êc c  ccÊcÊcc
Êc (43:86). Likewise, there are verses in chapters 10, 20, 21, 34, 53 and 74; all of them
are of the Meccan period and all prove intercession, as explained earlier. These verses cover all
sins; they lay down only two conditions: One on the part of the candidate of intercession, that he
should be following the religion approved by Allah, that is, monotheism and rejection of
polytheism; the other on the side of Allah that He forgives whomsoever He pleases. In short,,
they say that divine forgiveness encompasses all sins (except polytheism) depending on the
pleasure of Allah. This is exactly what this verse says: cÊc cc cÊcc
  c Êc c  cÊcc Ê cc
  

Now we come, to those verses which threaten one who kills a Believer without legal justification
or eats interest, or misbehaves towards relatives, with abiding punishment of fire. For example,
c Êc  cc c  cÊ c
 Êc cÊcÊc Êc c c ccÊc
c c c ÊccÊ  (4:93); about interest:... c Êc (to it) - Ê ccÊc
  cc cÊc Êc c c  (2:275); about those who cut asunder the relationship:...

cÊc Êcc ccÊc ÊcÊcÊc  (issue) cÊc (13:25). There are
other verses of the same import; and all of them issue threat of evil consequences of sin and
mention the hell as the recompense. Yet there is no clear declaration in them that it is a firmly-
decreed punishment which cannot be changed or waived.

In short, the verse under discussion (4:48) does not contain anything more than the verses of
intercession; and there was no reason for the companions to behave in the way they are reported
to do. They could not have thought that the verses of major sins ordained irrevocable punishment
of fire, so that they could testify for a perpetrator of a major sin that he was among the inmates of
fire. Nor was it possible for them to understand from the verse 4:48 (the verse of forgiveness)
what they had not already understood from the verses of intercession. How could they say that
this verse had abrogated or restricted the verses of major sins?

Even one of these traditions gives the same indication, asSuyuti has narrated from Ibnu 'd-
Durays, Abu Ya'la, Ibnu'l Mundhir and Ibn 'Adiyy, through correct chains from Ibn 'Umar that
he said: "We used to refrain from asking (from Allah) forgiveness for perpetrators of major sins,
until we heard from our Prophet (s.a.w.), cÊc cc cÊccÊ c Êcc
  c Êc cc  c Êc c  cÊcc Ê cc
   And he (the
Prophet, s.a.w.) said,'I have saved my prayer (and) my intercession for the people of major sins
of my Ê Therefore, we stopped from many things that were in our minds, and we talked
and entertained hope (for sinners)." Ê

This tradition apparently shows that the companions understood the same thing from the verse of
forgiveness which they did from the Ê Ê of intercession. Yet one question remains: How was
it that they understood the possibility of forgiveness for major sins from the Ê Ê of
intercession, but had not understood the same from the Meccan verses of intercession, in spite of
their numerousness, and clarity of meaning, when they were revealed years ago? I don't know.

There is a tradition about the verse, Have cc cÊ cc Êcc
 ccÊc c  c
 ccccc c cÊc
ÊcÊcÊ c Êc , narrated by al-Bayhaqi (in the 
  and Ibn 'Asakir (in his  Êc Jabir ibn 'Abdillah that he said, "When the affairs
of the Prophet (s.a.w.a,) reached the stage they did, Ka'b ibn al-Ashraf withdrew himself and
arriving at Mecca stayed there and said,'I will not help (anyone) against him (i.e., the Prophet)
nor will I fight him.' He was asked in Mecca, '0 Ka'b! Is our religion better, or that of
Muhammad and his companions?' He replied, 'Your religion is better and older, while
Muhammad's religion is new.' Then the verse was revealed about him: ccc cÊ c
c Êcc
 ccÊc c  c " Ê

The a thor says: There are various traditions giving the reason of its revelation in different
ways, the soundest of which is the above-quoted one. But all agree on the basic fact, that some
Jews had delivered judgment in favor of the Quraysh against the Prophet (s.a.w.) that the
former's religion was better than the latter's.

ash-Shaykh has narrated through his chain from Jabir about the verse, ccÊccÊc

c
c ÊcÊcÊ c cÊcc c, that al-Baqir (a.s.) has said, "We are the people."
 c Ê

[al-Kulayni] has narrated through his chain from Band that al-Baqir (a.s.) said in a Ê Êc c
 , about this verse, "We are the envied people."  

The a thor says: This meaning has been narrated from the Imams of Ê (a.s.) through
numerous, nearly    chains, which are found in the books of Shi'ite tradition, like 
 cÊÊ c Êc   c
c  of al-Qummi, al-'Ayyashi and
others.

There are also traditions from the Sunni chains which give the same meaning. Ibnu 1-Maghazili
has narrated a cÊ Ê from Muhammad ibn 'Ali al-Baqir (peace be on both) that he said
about this verse: "We are the people, by God!"

as-Suyuti has narrated from Ibnu 1-Mundhir and at-Tabarani through 'Ata' that Ibn 'Abbas said
about this verse, "We are the people, to the exclusion of (other) people." Ê

The same book narrates from'Ikrimah, Mujahid, Muqatil and Abu Malik that "the people" means
the Messenger of Allah (s.a.w.). We have explained that apparently "the people" refers to the
Messenger of Allah (s.a.w.); and that his Ê are joined to him.

Humran has narrated about the verse, c c

cÊc ccÊ  c
cÊc c
cÊc cc
ccÊccc , that al-Baqir (a.s.) has said: "The Book
means 'prophethood'; the Wisdom refers to 'understanding and judgment'; and the grand
Kingdom is 'obedience'. ( , al-'Ayyashi).

The a thor says: Obedience means their obedience which is obligatory on the Ê, as has
been explained in traditions. There are a lot of Ê Ê giving this interpretation; some of which
explain the 'obligatory obedience' as the Imamate and Caliphate, see for example the one given
in  through Band from al-Baqir (a.s.).

The verse, (As for) Ê c Êc  c c c  : al-Qummi writes in his   that the
'signs' are the Leader of the faithful and the Imams, peace be on them all.
The a thor says: It is based on the principle of the flow of the Qur'an.

[ash-Shaykh] has narrated through his chain from Hafs ibn Ghiyath al-Qadi that he said: "I was
in the presence of the noblest of all Ja'fars, [that is] Ja'far ibn Muhammad (peace be on both)
when he was (forcibly) brought (to Kufah from Medina) by al-Mansur. Then Ibn Abi'l-'Awja', an
atheist, came to him and said, 'What do you say about this verse: cc cÊ c   cc
ÊÊcc
c cÊccÊcÊc   cÊcÊcc cÊcÊ  
Suppose these skins had disobeyed and were therefore punished; but what about the other
(skins)?' Abu 'Abdillah (a.s.) said, 'Woe unto thee! It is the same and (yet) it is another.' (Ibn
Abi'l-Awja') said,'I do not understand this reply.' Then he (the Imam, a.s.) said, 'Suppose a man
takes a brick, and breaks it; then pours water on it, kneads it and returns it to its former shape.
Isn't it the same (brick) and yet another?' He said, 'Certainly. May Allah let (us) benefit from
you!'" 
 

The author says: It has also been narrated in Ê

, through Hafs ibn Ghiyath from Mm (a.s.);
al-Qummi too has reported it without chains in his   The reply points to the fact that with
preservation of the form, the matter remains the sane; man's body, like its various organs and
limbs, remains the same as long as the mail is the same - even if there happen to be some
changes in the body.

as-Sadiq (a.s.) was asked about the words of Allah: Êc ÊcÊcÊ c
c  He said,
"Pure mates are those who do not menstruate nor do they drop excrement." (ccÊÊ
 Ê

It is narrated from Muhammad ibn Ibrahim an-Nu'mani through his chain from Zurarah that he
asked Abu Ja'far Muhammad ibn 'Ali (peace be on both) about the words of Allah: cÊc
 ccccc  ccÊ c  ccÊc Êcc
c cÊc

c
c
c Êc
   (The Imam, a..s.) said, "Allah has commanded the Imam to hand over the
trust [i.e., the imamate] to the [next] Imam coming after him; he has no right to keep it from him.
Do you not hear the words of Allah, cÊc Êcc
c cÊc

cc
c Êc

  c cÊc Ê cc Êc Êc c They are the judges, O Zurarah!
[Allah] has addressed it to the judges."

The a thor says: The former part of the Ê Ê is narrated from the Imams (a.s.) through
numerous chains. The latter part shows that this interpretation is based on the flow of the Qur'an;
and that the verse has been revealed concerning general administration of justice and giving
everyone his due right. Consequently, it is applicable also to the Imamate as explained earlier.

A similar interpretation has been narrated [by as-Suyuti] from Sa'id ibn Mansur, al-Fariyabi Ibn
Jarir, Ibnu'l-Mundhir, and Ibn Abi Hatim from 'Ali ibn Abi Talib that he said: "It is incumbent on
the Imam to judge according to what Allah has revealed and to hand over the trusts. When he
does so, then it is incumbent on people to listen to him, to obey him and to answer when they are
called." Êc

Chapter 4 - An-Nisa (The Women), Verses 59-

70
ϲ˶ϓ ˸ϢΘ˵ ˸ϋί˴ Ύ˴ϨΗ˴ ϥ˶Έϓ˴ ˸ϢϜ˵ Ϩ˶ϣ ή˶ ˸ϣϷ ˴ ΍ ϲ˶ϟϭ˵΃ϭ˴ ˴ϝϮ˵γή˴˷ ϟ΍ ˸΍Ϯ˵όϴ˶σ΃˴ϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ ˸΍Ϯ˵όϴ˶σ΃˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ˸ϢΘ˵ Ϩ˵ϛ ϥ˶· ϝ ˶ Ϯ˵γή˴˷ ϟ΍˴ϭ Ϫ˶ ˴˷Ϡϟ΍ ϰ˴ϟ·˶ ϩ˵ ϭ˷Ω˵ ή˵ ϓ˴ ˯˳ ˸ϲη ˴
ϼ
˱ ϳ˶ϭ˸΄Η˴ Ϧ ˵δ ˴ ˸Σ΃˴ϭ˴ ˲ή˸ϴΧ ˴ Ϛ ˴ ϟ˶Ϋ˴ ή˶ Χ ˶ ϵ΍ ϡ˶ ˸Ϯϴ˴ ˸ϟ΍˴ϭ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϥ ˴ Ϯ˵Ϩϣ˶ ˸ΆΗ˵ {59} Ϛ ˴ Ϡ˶˸Βϗ˴ Ϧ˶ϣ ϝ ˴ ΰ˶ ϧ˵΃ Ύ˴ϣϭ˴ Ϛ ˴ ˸ϴϟ˴·˶ ϝ
˴ ΰ˶ ϧ˵΃ Ύ˴ϤΑ˶ ˸΍Ϯ˵Ϩϣ˴ ΁ ˸ϢϬ˵ ϧ˴˷΃˴ ϥ ˴ Ϯ˵Ϥ˵ϋ˸ΰϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ ϰ˴ϟ·˶ ή˴ Η˴ ˸Ϣϟ˴΃˴
˸΍ϭ˵ήϣ˶ ΃˵ ˸Ϊϗ˴ ϭ˴ Ε ˶ Ϯ˵ϏΎ˷τ ˴ ϟ΍ ϰ˴ϟ·˶ ˸΍Ϯ˵Ϥϛ˴ Ύ˴ΤΘ˴ ϳ˴ ϥ˴΃ ϥ ˴ ϭ˵Ϊϳ˶ήϳ˵ ΍˱Ϊϴ˶όΑ˴ ϻ ˱ ϼ˴ο ˸ϢϬ˵ Ϡ˴˷π ˶ ϳ˵ ϥ˴΃ ϥ ˵ Ύ˴τ˸ϴθ ˴˷ ϟ΍ Ϊ˵ ϳ˶ήϳ˵ ϭ˴ Ϫ˶ Α˶ ˸΍ϭ˵ήϔ˵ ˸Ϝϳ˴ ϥ˴΃{60} ΍˸Ϯϟ˴Ύ˴όΗ˴ ˸ϢϬ˵ ϟ˴ Ϟ ˴ ϴ˶ϗ ΍˴Ϋ·˶ϭ˴
΍˱Ωϭ˵Ϊλ ˵ Ϛ ˴ Ϩ˴ϋ ϥ ˴ ϭ˷Ϊ˵ μ ˵ ϳ˴ Ϧ ˴ ϴ˶Ϙϓ˶ Ύ˴ϨϤ˵ ˸ϟ΍ Ζ
˴ ˸ϳ΃˴έ˴ ϝ˶ Ϯ˵γή˴˷ ϟ΍ ϰ˴ϟ·˶ϭ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϝ ˴ ΰ˴ ϧ˴΃ Ύ˴ϣ ϰ˴ϟ·˶{61} Α˶ ˲ΔΒ˴ ϴ˶μϣ˵˷ Ϣ˵Ϭ˸ΘΑ˴ Ύ˴λ΃˴ ΍˴Ϋ·˶ ϒ ˴ ˸ϴϜ˴ ϓ˴ Ϣ˴˷ Λ˵ ˸ϢϬ˶ ϳ˶Ϊ˸ϳ΃˴ ˸Ζϣ˴ Ϊ˴˷ ϗ˴ Ύ˴Ϥ
Ύ˱Ϙϴ˶ϓ˸ϮΗ˴ ϭ˴ Ύ˱ϧΎ˴δ˸Σ·˶ ϻ ˴˷ ·˶ Ύ˴ϧ˸Ωέ˴ ΃˴ ˸ϥ·˶ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϥ
˴ Ϯ˵ϔϠ˶˸Τϳ˴ ϙ ˴ ϭ˵΅Ύ˴Ο{62} ϲ˶ϓ ˸ϢϬ˵ ϟ˴˷ Ϟ˵ϗϭ˴ ˸ϢϬ˵ ˸ψϋ ˶ ϭ˴ ˸ϢϬ˵ ˸Ϩϋ ˴ ˸νή˶ ˸ϋ΄˴ϓ˴ ˸ϢϬ˶ Α˶ Ϯ˵Ϡϗ˵ ϲ˶ϓ Ύ˴ϣ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˵ Ϡ˴˸όϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϛ˴ Ό˶ ϟ˴˸ϭ΃˵
Ύ˱ϐϴ˶ϠΑ˴ ϻ ˱ ˸Ϯϗ˴ ˸ϢϬ˶ δ ˶ ϔ˵ ϧ˴΃{63} Θ˴ ˸γΎ˴ϓ ϙ ˴ ϭ˵΅Ύ˴Ο ˸ϢϬ˵ ˴δϔ˵ ϧ˴΃ ˸΍Ϯ˵ϤϠ˴χ ˴˷ Ϋ˶· ˸ϢϬ˵ ϧ˴˷΃˴ ˸Ϯϟ˴ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϥ˶ ˸ΫΈ˶Α˶ ω
˴ Ύ˴τϴ˵ ϟ˶ ϻ ˴˷ ·˶ ϝ
˳ Ϯ˵γέ˴˷ Ϧ˶ϣ Ύ˴Ϩ˸Ϡγ ˴ ˸έ΃˴ Ύ˴ϣϭ˴ Ϣ˵ Ϭ˵ ϟ˴ ή˴ ϔ˴ ˸ϐΘ˴ ˸γ΍˴ϭ Ϫ˴ Ϡ˴˷ϟ΍ ˸΍ϭ˵ήϔ˴ ˸ϐ
Ύ˱Ϥϴ˶Σέ˴˷ Ύ˱Α΍˷Ϯ˴ Η˴ Ϫ˴ Ϡ˴˷ϟ΍ ˸΍ϭ˵ΪΟ ˴ Ϯ˴ ϟ˴ ϝ˵ Ϯ˵γή˴˷ ϟ΍{64} Θ˴˷Σ ˴ ϥ ˴ Ϯ˵Ϩϣ˶ ˸Άϳ˵ ϻ
˴ Ϛ ˴ Α˶˷έ˴ ϭ˴ ϼ˴ ϓ˴ Ύ˷Ϥ˴ ϣ˶˷ Ύ˱Οή˴ ˴Σ ˸ϢϬ˶ δ ˶ ϔ˵ ϧ˴΃ ϲ˶ϓ ˸΍ϭ˵ΪΠ ˶ ϳ˴ ϻ
˴ Ϣ˴˷ Λ˵ ˸ϢϬ˵ Ϩ˴ ˸ϴΑ˴ ή˴ ˴Πη˴ Ύ˴Ϥϴ˶ϓ ϙ ˴ Ϯ˵ϤϜ˶˷ Τ ˴ ϳ˵ ϰ ˴
Ύ˱Ϥϴ˶Ϡ˸δΗ˴ ˸΍Ϯ˵ϤϠ˶˷δ ˴ ϳ˵ ϭ˴ Ζ ˴ ˸ϴπ˴ ϗ˴ {65} ˲Ϟϴ˶Ϡϗ˴ ϻ ˴˷ ·˶ ϩ˵ Ϯ˵Ϡό˴ ϓ˴ Ύ˷ϣ˴ Ϣ˵ϛέ˶ Ύ˴ϳΩ˶ Ϧ˶ϣ ˸΍Ϯ˵Οή˵ ˸Χ΍ ϭ˶ ΃˴ ˸ϢϜ˵ ˴δϔ˵ ϧ˴΃ ˸΍Ϯ˵ϠΘ˵ ˸ϗ΍ ϥ ˶ ΃˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ Ύ˴Ϩ˸ΒΘ˴ ϛ˴ Ύ˷ϧ˴ ΃˴ ˸Ϯϟ˴ϭ˴ ˸΍Ϯ˵Ϡό˴ ϓ˴ ˸ϢϬ˵ ϧ˴˷΃˴ ˸Ϯϟ˴ϭ˴ ˸ϢϬ˵ ˸Ϩϣ˶˷
Ύ˱Θϴ˶Β˸ΜΗ˴ Ϊ˴˷ η
˴ ΃˴ϭ˴ ˸ϢϬ˵ ϟ˴˷ ΍˱ή˸ϴΧ˴ ϥ ˴ Ύ˴Ϝϟ˴ Ϫ˶ Α˶ ϥ ˴ Ϯ˵ψϋ ˴ Ϯ˵ϳ Ύ˴ϣ{66} Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴ Ύ˷ϧ˴ Ϊ˵ ϟ˴˷ Ϧ˷ϣ˶ Ϣ˵ϫΎ˴Ϩ˸ϴΗ˴ ΂˷ϟ˴ ΍˱Ϋ·˶ϭ˴ {67} Ύ˱Ϥϴ˶ϘΘ˴ ˸δϣ˵˷ Ύ˱σ΍˴ήλ ˶ ˸Ϣϫ˵ Ύ˴Ϩ˸ϳΪ˴ Ϭ˴ ϟ˴ϭ˴ {68}
ϟ˴ϭ˵΄ϓ˴ ϝ ˴ Ϯ˵γή˴˷ ϟ΍˴ϭ Ϫ˴ Ϡ˴˷ϟ΍ ϊ˶ τ ˶ ϳ˵ Ϧ˴ϣϭ˴ ΃˵ Ϧ ˴δ ˵Σ˴ ˴ϭ Ϧ ˴ ϴ˶Τϟ˶Ύ˷μ ˴ ϟ΍˴ϭ ˯΍˴ΪϬ˴ θ ˵˷ ϟ΍˴ϭ Ϧ ˴ ϴ˶Ϙϳ˷Ϊ˶ μ
˶˷ ϟ΍˴ϭ Ϧ ˴ ϴ˷ϴ˶ Β˶ Ϩ˴˷ϟ΍ Ϧ˴ ϣ˶˷ Ϣ˶Ϭ˸ϴϠ˴ϋ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˴ ό˴ ˸ϧ΃˴ Ϧ
˴ ϳ˶ά˷ϟ˴΍ ϊ˴ ϣ˴ Ϛ ˴ Ό˶ Ύ˱Ϙϴ˶ϓέ˴ Ϛ ˴ Ό˶ ϟ˴˸ϭ{69}
Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ ˴ ϣ˶ Ϟ ˵ ˸πϔ˴ ˸ϟ΍ Ϛ ˴ ϟ˶Ϋ˴ {70}
{59} 0 you who believe! obey Allah and the Messenger and those vested with authority from
among you; then if you quarrel about any thing, refer it to Allah and the Messenger if you
believe in Allah and the last day; this is better and very good in the end. {60} Have you not
observed those who think that they believe in what has been revealed to you and what was
revealed before you? They desire to resort to the judgment of taghut (Satan), though they were
commanded to deny him, and the Satan desires to lead them astray into afar-reaching error. {61}
And when it is said to them: "Come to what Allah has revealed and to the Messenger", you will
see the hypocrites turning away from you with (utter) aversion. {62} But how will it be when
misfortune befalls them on account of what their hands have sent before? Then will they come to
you swearing by Allah: We did not desire (any thing) but good and concord. {63} These are they
of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them,
and speak to them effectual words concerning themselves. {64} And We did not send any
messenger but that he should be obeyed by Allah's permission; and had they, when they were
unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also)
asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.
{65} But no! by your Lord! they do not believe until they make you a judge of that which has
become a matter of disagreement among them, and then do not find any straitness in their hearts
as to what you have decided and submit with total submission. {66} And if We had prescribed
for them: Kill yourselves or go forth from -your homes, they would not have done it except a few
of them; and if they had done what they were admonished, it would have certainly been better for
them and most efficacious in strengthening (them); {67} And then We would certainly have
given them from Ourselves a great reward; {68} And We would certainly have guided them in
the straight path. {69} And whoever obeys Allah and the Messenger, these are with those upon
whom Allah has bestowed favors from among the prophets and the truthful and the witnesses
and the good ones; and excellent are these as companion. {70} This is grace from Allah, and
sufficient is Allah as the Knower.

Commentary
As you may see, the verses are not without some connection with the preceding ones. Beginning
from the words, c  Ê
cÊcccc  ccÊ c Êc  [4:36], the whole
speech is directed towards exhorting people to spend in the way of Allah for strengthening all
classes of society and fulfilling the believers' need; and condemning those who refrain, and
prevent others, from discharging this obligation; then comes this call to obey Allah and obey the
Messenger and those vested with authority, cutting out the roots of discord and avoiding dispute
and disagreement; advising them to refer all disputes - if there be any - to Allah and His
Messenger; they should guard themselves against hypocritical behavior, and must surrender to
the decisions of Allah and His Messenger. This tenor continues until it arrives at verses calling
for
Ê, explaining its underlying reason and ordering the believers to band together in the way
of Allah. All these prepare the believers for fighting in Allah's way, and put their internal affairs
in good shape on a sound basis. Here and there one or two verses have been revealed in a
parenthetical style which have no adverse effect on continuity of speech, as was pointed out
under the verse 43: cc Êc ccccc
c Êccc  

Who are the l l-Amr?

}
AN: cc Êc ccÊcccÊc ccÊ c c Êc
Ê ccc
After calling the people to worship Allah alone, and do good to
various groups of believers, and condemning those who cast aspersions on this idea or prevent
others from Allah's way (see preceding verses), the talk again turns to the basic theme from a
different angle, from which grow up other branches. It leads to reinforcing the foundation of
Islamic society, as it exhorts and urges the believers to preserve their unity and to remove every
type of dispute or discord by referring it to Allah and His Messenger.

Undoubtedly, the sentence, "obey Allah and obey the Messenger", paves the way for the next
order to refer all quarrels to Allah and His Messenger, although the sentence is in fact the basis
of all divine laws and shari'ah. It is obvious from the order, Êc ccccÊ c
c ccÊccÊc , which emanates from this origin; then the speech repeatedly
turns to the same theme, as it goes on saying, ccc cÊ c ÊcÊ cÊcÊc
 c c ÊcÊ cccc; then again says: c
c cc cc c
cÊcÊc ÊccccÊ c
 ; Then says: cccc cÊccc
 c cÊcccc
ccÊc Ê ÊcÊ ccccc cc
Ê

There should be no doubt whatsoever that when Allah tells us to obey Him, it means that we
must obey Him in all the realities and laws, which He sent to us through His Messenger. As for
His Messenger, his orders emanate from either of his two lawful authorities: First: His legislative
authority based on divine revelation other than the Qur'an. By this authority, he teaches the
people details of what is mentioned in general terms in the Qur'an, and explains all the related
matters. Allah says: c
cÊccccÊc cÊccccccÊc
ÊcÊ ccccÊ (16:44). Second: What he, in his wisdom, decides in
administrative and judicial matters by the authority given to him by God. Allah says: ...Êcc
c
c c

cc ccÊc Ê ÊcÊcÊ cÊ (shown) ; (4:105). It is
the opinion with which he used to judge between people according to the laid down judicial
laws; and it is the decision he used to take in important affairs. Allah had told him to consult the
people seeking their advice: cc c ÊcÊc cÊc cc ÊccÊc c
Êc
cc c cÊ (3:159). Thus the people would participate in consultation; but the
decision would be of the Prophet alone.

The above discourse shows that the Messenger's obedience has a connotation distinct from
Allah's obedience, although the Messenger's obedience is in reality the obedience of Allah
Himself, because it is Allah who has obliged the people to obey the Messenger, as He said: c

c cc cc ccÊcÊc ÊccccÊ c
 . People have

to obey the Messenger in what he explains by divine revelation and in what he decides and
orders by his divine wisdom.

It is this variation of connotation, which has necessitated repetition of the order of obedience:
"obey Allah and obey the Messenger". (And Allah knows better) This repetition, however, is not
for emphasis, as the exegetes have opined. Had the intention been on emphasis, it would have
been more appropriate not to repeat; it would have been more to the point to say obey Allah and
the Messenger, as it would have implied that obedience of the Messenger is one with the
obedience of Allah; after all, not every repetition shows emphasis.

However, the c (those vested with authority) ± whoever they might be ± do not have the
privilege of revelation; they decide and act according to what is right in their opinion; and their
opinion and order must be obeyed just like the prophet's opinion and order. That is the reason
why Allah has not mentioned them when He orders the believers to refer their disputes to Allah
and the Messenger. He says: then if you quarrel about any thing, refer it to Allah and the
Messenger if you believe in Allah and the last day. The people thus ordered are the believers,
because the verse begins with the address, "O you who believe!" and the quarrel mentioned here
must be an internal dispute among the believers. We cannot suppose that the believers would
quarrel with those who are vested with authority when they are obligated to obey them. So this
quarrel must be among the believers themselves, and it cannot be in matters of orders issued by
those vested with authority; rather it has to be about identification of Allah's command in a
particular affair, as may be inferred from the next verses which condemn those who resort to the
judgment of Ê (infidels) preferring it to the judgment of Allah and His Messenger. A
believer must resort in such matters to the religious laws laid down in the Qur'an and the sunnah;
and both the Qur'an and the sunnah are final proofs in all affairs, for him who has the ability to
understand the law from them. When the  say that this is what the Qur'an and the
sunnah say on this matter, all argument has to stop. When they talk, theirs is the final word,
because the verse makes their obedience compulsory without any restriction or condition; and
finally every affair returns to the Book of Allah and the sunnah.
It shows that the people with authority - whoever they might be - have no authority to legislate a
new law or to abrogate a rule established by the Qur'an or the sunnah. Otherwise, it would serve
no purpose to order people to refer their dispute to the Qur'an and the sunnah, to Allah and the
Messenger, as may be inferred from the verse 33:36: And it is not for a believing man or a
believing woman to have any choice in their affair when Allah and His Messenger have decided
a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest
straying. Allah decides by giving a law; His Messenger decides by elaborating a divine law,
giving an order or pronouncing a judgment. As for the persons vested with authority, they have
the power, in executive matters, to decide according to their discretion, and in judicial and
general matters, to bring to light the decisions of Allah and His Messenger.

In short, as the c have no power of legislation, nor do they have any order other than that
which Allah and His Messenger have given in the Qur'an and the sunnah, Allah did not mention
them again in connection with referral of disputes, when He said: then if you quarrel about any
thing, refer it to Allah and the Messenger. Thus Allah's obedience is in one category and that of
the Messenger and those vested with authority, in another. That is why Allah has said: "Obey
Allah and obey the Messenger and those vested with authority from among you".

Undoubtedly, the obedience, ordered by the words, "Obey Allah and obey the Messenger", is
general, without any condition or restriction. It proves that the Messenger cannot issue any order
or prohibition contrary to Allah's actual order or prohibition. Otherwise, making his obedience
compulsory would be a contradiction in terms on the part of Allah; far be it from His sublime
presence. It necessarily follows that the Messenger (s.a.w.) was   (infallible), sinless, free
from error.

The same argument applies in case of the persons vested with authority. But the presence of 
 Ê (sinlessness) in the Messenger is independently established by proofs from the reason and
the Qur'an and the sunnah, without depending on this verse. Apparently, it is not the case with
the people vested with authority. Someone therefore could imagine that it was not necessary for
these people of authority to be ma'sum, sinless, and that the verse could be explained even
without believing in their  Ê

The argument could be put forward as follows: "This verse ordains a law aimed at the well-being
of the Ê, which would protect the Muslim society from internal discord and disunity. It
aims at nothing more than what is found in other nations and societies. They give one of their
leaders authority to manage their affairs; they pledge to obey him, and his orders are carried out.
But they know that he may sometimes contravene the law or err in his judgment. So, when it is
clearly known that he was going against the law, he is not obeyed; rather, his error is pointed out
to him. But when there is only a possibility - without certainty that he might be wrong, his orders
are obeyed and implemented although in fact he might have decided erroneously. Yet that
mistake is tolerated for the sake of maintaining the society's unity, which is more important and
would compensate for such mistakes and errors."

"The case of c (those vested with authority) mentioned in this verse is not different from
other worldly leaders in their authority. Allah has ordered the believers to obey them. If they give
an order contrary to the Qur'an or the sunnah, it would be invalid and would not be obeyed; the
Messenger of Allah (s.a.w. a.) has said: 'No creature is obeyed in disobedience of the Creator.'
This meaning has been narrated by the Shi'ahs and Sunnis both, and also the generality of the
verse proves it. If the ulu'I-amr commit a mistake, and it is definitely known to be a mistake, it
would be changed to conform with the Qur'an and the sunnah; but if there is no certainty of
mistake, the order would be carried out as if there was no mistake. It would not do any harm to
obey such an order and implement it even if in reality it was wrong, because the preservation of
the ummah's unity and continuance of its power and prestige would compensate for such
contravention of the actual divine law. It would not be unlike the established dictum of the
Principles of Jurisprudence that the decisions derived from apparent proofs of jurisprudence are
binding on man even if they are not in accordance with the actual divine order, although the
divine order would not be changed by that man-made decision; and the contrariness would be
compensated by underlying good of society."

"In short, it is compulsory to obey the , even if they are not sinless, and could commit
mistakes and even debauchery. They shall not be obeyed if they indulge in debauchery; they
shall be returned to the Qur'an and the sunnah when it is known that they had deviated from
them, but in all other cases, their orders shall be obeyed and their decisions enforced. There is no
harm in implementing an order which does not visibly go against actual divine law (even if in
reality it does) for the sake of preserving Islamic unity and for the well-being of the Muslim
nation."

COMMENT: If you ponder on what was written earlier, you will realize that this fallacy has no
leg to stand on. It is possible to use this 'argument' for restricting the generality of the verse in
case of debauchery, by putting forward the above-quoted Prophet's tradition, "No creature is
obeyed in disobedience of the Creator", or some Qur'anic verses of the same import, e.g., "Surely
Allah does not enjoin indecency" (7:28); and other similar verses. Likewise, comparable cases
may be quoted for religious obligatory-ness of obeying orders which are apparently binding, like
obedience of the commanders of expeditions who were appointed by the Messenger of Allah
(s.a.w.), the governors he sent to various places like Mecca or Yemen, or who were left in charge
of Medina when he himself went out. Another is the authoritative nature of mujtahids ruling for
his followers, and so on.

But all this cannot restrict the generality of the verses in any way. Correctness of a theory is one
thing, and it being proved by apparent meaning of a Qur'anic verse is quite another.

The verse proves obligatory-ness of these c obedience, without putting any restriction
or condition, without attaching any proviso. Nor is there any other Qur'anic verse to limit its
generality. In short, there is nothing to show that the order "and obey the Messenger and those
vested with authority from among you", implies, 'obey those vested with authority from among
you as long as they do not order you to commit a sin or until you are not sure that they are in
wrong; but if they tell you to commit a sin, you are not obliged to obey them, and if you are sure
of their mistake then correct them by directing their attention to the Qur'an and the sunnah.
Certainly the Qur'an's wording does not support this meaning.

Also we should not forget that when ordering people to obey their parents, Allah has said: "And
We have enjoined on man goodness to his parents, and if they contend with you that you should
associate (others) with Me, of which you have no knowledge, do not obey them..." (29:8). It
should be noted that parents' obedience is much less important [and is restricted to their off-
spring]; yet Allah has attached to it such a clear and unambiguous proviso. How is it that He did
not attach any such condition in the verse of obedience which deals with a fundamental religious
principles, and on which depends the felicity of mankind?

Moreover, the verse has joined the Messenger and "those vested with authority" in this order;
and mentions both under one obedience: "Obey the Messenger and those vested with authority
from among you"; and the Messenger cannot order sin nor can he issue a wrong judgment. If it
were possible for the  to be wrong in an order or a judgment, it was highly essential to
put suitable restriction on this order as far as the  were concerned. Thus the only way
out is to interpret this verse in its general sense without any condition or restriction. This in its
turn proves that the c were ma'sum, sinless in the same way as the Messenger (s.a.w.)
was without any difference.

 in the phrase,  the religious or temporal affairs of the believers who have been
addressed in this verse; as is supported by the verse, and take counsel with them in the affair
(3:159), or as is said in praise of the pious, and their system is to take counsel among themselves
(42:38). Although it may possibly be taken to mean order, which is opposite of prohibition, but it
will be a far-fetched interpretation.

This word is qualified with the phrase, cc. Obviously it is an adverbial phrase of
place. That is, the  will be raised from among you. It is similar to the words of Allah,
c c c Êc ccÊc cc cccÊ  (62:2); or the
prayer of lbrahim, c cc c
c cÊcc cccÊ  (2:129);
or the divine words, cÊcccc  cccc cccc
    (7:35). This explanation leaves no room for the mistaken thought (expressed
by someone) that "from among you" indicates that those vested with authority would be normal
people like us, as they would be one of us, i.e., mere believers without having the distinction of
divine 'ismah (protection from sins and errors).

#, being a plural noun, shows that there must be a number of those vested with authority,
and it is correct without any doubt, but obviously it is possible for them to come one after
another, and the believers would be required to obey the one who manages their affairs at a given
time. Thus all of them taken together will be collectively entitled to the believers' obedience, as
we say, 'Pray your compulsory prayers and obey your superiors and elders.'

Strangely enough, ar-Razi has objected to this idea, saying "it would mean using a plural for
singular and that is contrary to a word's apparent usage." It seems he had forgotten that such
usage is very common in literature, and the Qur'an itself is full of such verses. For example, c
cc ccÊc
 (68:8); ccc cÊc  (25:52); c cc
c cccc (33:67); ccccÊc  ccÊcc
(26:151);   cÊc
 (2:238); cc cccÊc  (15:88) and
various other verses containing positive and negative statements, and having declarative as well
as exclamatory sense.
It would be against the apparent meaning of a word if a plural were used for only a single
individual; but it is not against apparent meaning if it is used for a group of individuals, in a way
that it turns into a series of numerous orders. For example, we say, 'Honor the scholars of your
town'; meaning: Honor this scholar, and honor that scholar, and so on.

Another suggestion: #, who are entitled to unconditional obedience, may be a group -
and may thus be referred to with plural sense. It may be an association of many persons each
individual counted as a possessor of authority, inasmuch as he has influence over people and his
words are obeyed. For example - army commanders, scholars, rulers and community elders. The
author of al-Manar has suggested that this refers to ÊcÊ c c (those who tie and
untie; i.e., people having influence and authority), who are trusted by the ummah; including
scholars, military commanders, leaders in fields of commerce, industry and agriculture, as well
as trade-unionists, political leaders, and chief editors of influential newspapers. This is what we
mean when we say that  means people of influence and authority. It is a collective body
of the leaders of the ummah.

COMMENT: The problem is that the complete verse cannot be explained in the light of this
suggestion.

As you have seen, the verse proves the sinlessness of the ; and even those who support
the above suggestion, have to admit that the verse confirms their sinlessness.

The question arises: Who among this body of influential persons is sinless? Is each of its
members sinless, so that the collective body could be called sinless? Because a group is but the
sum total of the individuals. But it is evident that there never was in this ummah, even for a
single day, a group of influential people who had authority to jointly manage the Muslim's affairs
and whose every member was sinless and free from error. Obviously, it is impossible for Allah to
order us to obey a group, which had never existed in reality.

Or does it mean that sinlessness, a real attribute, exists in that collective body as an adjective
exists in its qualified noun? Although each individual member may commit sins, and in common
with all other human beings can indulge in polytheism and disobedience, and although the
opinion he forms may be erroneous or may lead to sin and straying, but when the said body
collectively reaches at a decision it remains safe from mistakes and errors because the collective
body is sinless. But this too is impossible. How can a real attribute, that is, sinlessness, exist in
an abstract idea, i.e., the collective body? A real attribute cannot stand in a mentally posited idea.

Or, does it mean that sinlessness of this body is attributable neither to its individual members nor
to the collective body? That it only signifies that Allah protects this body in a way it does not
order any sin, nor does it arrive at a mistaken decision. Its case is not different from a   
information which is protected from falsity, although none of its narrators or informants is
sinless, nor is this, freedom from falsity attributed to the chain of narrators when looked at as a
composite group. All that it means is that a habit has been formed which prevents falsehood from
seeping in that information. In other words, Allah protects a mutawdtir information from
infiltration of falsehood. In the same way, opinion of  is protected from mistakes and
errors, although neither the collective body nor its individual members are free from sin and
mistake. Nor do they have any special quality or attribute. It is nevertheless safe from falsehood
and error, like a mutawatir tradition. This is what sinlessness of  means. The verse only
shows that their opinion is never confused; it is always right and in conformity with the Qur'an
and the sunnah. It is a special divine providence for this ummah; and it has been narrated from
the Prophet (s.a.w.) that he said: "My ummah will not unite on error."

COMMENT: As for this tradition, it is totally irrelevant to this subject. Even if it is accepted as
correct, it only says that the ummah will not unite on error. It does not say that people of
influence and authority from among the ummah would not join hands on error. Ummah has its
own meaning, and ÊcÊ c  has another; there is no evidence that the former means
the latter. Moreover the tradition does not say that whatever they unanimously decided would be
free from error; it rather says that they would not be united on error - and the two propositions
are not the same.

The tradition accordingly would mean as follows: Never will the entire ummah unite on error
concerning any matter; there will always be among them those who would be on right guidance -
either all or some of them, at least the sinless one. It will correspond with the verses and
traditions showing that Islam - the religion of truth, would never disappear from the earth, would
continue upto the Day of Resurrection. Allah says: Êc cÊ c  c c c
cÊ
(already)  c Êc cc

c Êccc   c c  (6:89); ccc cc c
c c cÊ c
   (43:28); c
cÊccÊc cc
c c c
cc  c  (15:9);  Êc Êcccc ccc cccÊ c cc
 ccÊc
cÊc c  (41:42). There are many verses having the same
connotation.

Also this is not a specialty of the Ê of Muhammad (s.a.w.), because the correct traditions
prove otherwise. Look at the traditions narrated from the Prophet (s.a.w.) through various chains
of narrators which describe the division of the Jews into seventy-one sects, of the Christians into
seventy-two and of the Muslims into seventy-three sects, all of which would go to hell except
one. We have quoted it in the "Traditions" under the verse, cÊc ccÊcccÊcc
Ê (3:103).

In short, there is no need to further discuss this tradition, because, even if its chain of narrators be
free from defects, it has no relevance to the subject under discussion. We should look at the
meaning of sinlessness as applied to the influential people of authority from this ummah, if it is
they who are referred to as "those vested with authority from among you".

What is the genesis of  Ê (sinlessness) of the influential people of authority among the
Muslims? What makes their opinion free from error? This body of influential people, which
manages the public affairs, is not something unique for the Muslim Ê. There are found in
every big and small nation, and even in the tribes and clans, a number of people who have
prestige and influence in their society; and who exercise power and have authority over public
affairs. Look into the histories of the ancient people as well as the present nations; you will find
countless instances where the people of influence and power unanimously agreed on a course of
action about some very important matter and their plan was carried out. Later events sometimes
showed the decision was correct; at other times it proved wrong. There is, of course, greater
chance of mistake in individual decision than in a collective one; yet there is no guarantee that a
decision jointly arrived at after thorough debate and discussion will never be wrong. History and
our own experience provide ample proof for it.

Now, if collective decisions of influential and powerful leaders of Muslim ummah are always
free from mistakes and errors, we will have to find for it a cause other than the normal ones; it
will have to be something supernatural and miraculous. If so, then it would be a manifest miracle
reserved for this Ê, which would strengthen their power, defend their land and protect them
from all types of mischief that could endanger their unity, In short, such a cause would be a
divinely given miracle parallel to the Glorious Qur'an, and it would live as long as the Qur'an
lives; it would have the same relation to the practical life of the ummah as the Qur'an has to its
intellectual one. In that case, it was necessary for the Qur'an to describe its boundary and area;
Allah would have mentioned it as one of His special graces for this Ê, as He has done with
reference to the Qur'an and Muhammad (s.a.w.). Also, He should have explained to this group its
collective responsibilities as He has done in connection with His Prophet (s.a.w.). Likewise, the
Prophet should have given detailed instructions to his Ê concerning this extra-ordinary
group, and more particularly to his companions; after all, they were the people who became Êc
Ê c  after him and took the control of the Ê in their hands. The Prophet should
have explained about this band, which is supposed to be vested with authority, what was its
reality? What was its boundary? How wide was the area of its jurisdiction? Would there be a
single body to rule over the whole Muslim Ê in all public affairs? Or would there be
separate bodies of  in different Muslim societies to rule over their lives, honor and
properties?

Also, it was incumbent on the Muslims - and especially the companions - to pay more attention
to it. They should have asked questions and gone into its details. They had asked about things
which had no importance compared to this basic matter; they had asked about crescent, the
things to be spent and war booty, as Allah has mentioned: Êc ccc  [2:189];
Êc cc cc ÊcÊc Êc
 [2:215]; Êc ccc
  cc  [8: 11]

So why did they never ask about it? Or was it that they had asked but it was manipulated by
people and hidden from us? But this meaning was not against the desire of the majority of the
Ê (which follows the same system) so that we could think that they neglected and
discarded it until it was completely forgotten!

Also it should inevitably have been quoted during the disputes and strifes, which had repeatedly
erupted after the Prophet's death. What happened to this 'reality' that it was never quoted or
referred to in their argumentations and polemics, while the narrators have transmitted all their
arguments word by word? Why is it not found in any speech or letter? Why did the early
exegetes among the companions and their disciples not know it until it was 'discovered' by a
handful of later writers like ar-Razi and some who came after him?

Even ar-Razi has objected to this view after mentioning it. He says that it is against the
composite consensus; the phrase,  has been explained in not more than four ways: The
rightly-guided caliphs, commanders of expeditions, religious scholars and sinless Imams. This
fifth explanation goes against the above composite consensus. Then he has replied that this new
explanation is in fact based on the third meaning [i.e., religious scholars]. In this way he has
destroyed all that he himself had built. It is now clear that things were not like that at all; nobody
ever thought it was a noble and unique divine gift to the clique of influential and
powerful'leaders' of the Muslims, which would constitute a great miracle of Islam.

Or do they want to say that this freedom from error did not emanate from any supernatural
cause? Rather, Islam had generally trained its followers so nicely, basing its teachings on such
balanced principles, that it was bound to produce this result that the people of power and
influence among this ummah, because of this training, make no mistake in their collectively
arrived at decisions and do not err in the opinions they form.

First of all, this supposition is wrong because it goes against the common sense. Perception of a
whole is the sum total of the perception of its components. When each of them is liable to be
wrong, the whole group cannot be safe from error and mistake.

Secondly, if the opinion of the group of influential persons is always correct and free from error,
and if this extra-ordinary feature is based upon such invincible cause, then it should never fail in
producing the desired result. Then what else was the cause of all this falsehood, disturbance and
mischief, which has overfilled the Muslim world?

There were countless gatherings after the Prophet's death, in which influential and powerful
leaders of the Muslims collectively decided whatever they thought correct, and followed what in
their opinion was the right path; but all this led them to nowhere; they went on blundering into
far-reaching errors; their attempts to bring happiness to the Muslims increased only the Ê
misfortune and unhappiness. The society, which was based on religion, turned soon after the
Prophet (s.a.w.) into an imperialism - oppressive and destructive. Let scholars make in-depth
study of the disturbances and mischief that raised their head, since the Messenger of Allah
(s.a.w.) departed from this world; and have a look at what followed. On every page of Islamic
history they will find blood spilled, honors defiled, properties looted, religious laws ignored and
divinely ordained punishments nullified. Let them look for its origin and discover its roots. Was
there any effective cause other than the opinions formed and decisions taken by the powerful and
influential leaders, which they had yoked the Ê with?

So this is the position of the most important pillar on which they want to build the structure of
Islam! This is the effect of the 'opinion' of influential and powerful leaders who, they tell us, are
referred to by the words,  (those vested with authority), and who, according to them, are
free from error in their opinion!

Those who believe that  refers to the people of influence and power, have no escape
from admitting that those people were not sinless, not free from mistakes and errors. That the
, like all other people could be right in some cases and wrong in the others. But
inasmuch as theirs was a distinguished group, experienced in public affairs, the ratio of their
mistakes was much smaller. Allah has made their obedience compulsory. Although they could at
times be wrong, but Allah has granted indulgence to such mistakes, keeping in view the
overwhelming good emanating from their management of affairs. If they issue an order or give a
ruling which contravenes the Qur'an and the sunnah, and that order or ruling happens to be
congruous with the good of the ummah - even if it reinterprets a religious law contrary to what
was hitherto done, or changes it to bring it into line with the demands of time or inclinations of
the ummah of conditions of the modem world - this new verdict will be followed, and religion
will recognize it as good. Why? Because religion only aims at society's happiness and
advancement. This attitude is clearly seen in the way the Islamic governments behaved in the
early days of Islam as well as later on. Whenever a law prevalent in the Prophet's days was
changed or any system established by him discarded, the only reason given was that that law or
system was in conflict with one or another right of the ummah; and that the good of the nation
demanded that a new law should be enforced and a new system established which would satisfy
people's aspirations for blessings of life. A scholar (Ahmad al-Amin in Fajru'l-Islam) has openly
written that a caliph has full authority to act contrary to explicit religious laws if he thinks it to be
in the best interest of the ummah.

Accordingly, the Muslim nation would not be any different from other civilized societies
inasmuch as they all have an elected body which decides the laws of the society keeping in view
the demands of the situation at a given time.

This opinion, as you see, is held by those who think that religion is a social system presented in
the garb of religion. It is governed by the same factors, which govern other human societies
leading them on the path of evolution step by step. Islam was a high ideal, which was perfectly
suitable for those who lived during and near the days of the Prophet. And Islam, according to
them, is only a link in the chain of human civilization - and the time has left it behind. One
should not study it except in the way the archaeologists look at the artifacts from the earth.

We have nothing to discuss about the verse: obey Allah and obey the Messenger and those
vested with authority from among you, with the persons holding the above-mentioned view. That
view is based on a theory which would adversely affect all fundamentals of religion and the
whole system established by the Prophet's traditions, including the basic gnosis and belief, moral
values and rules of jurisprudence. If we look in this light at all that was done by the companions
in the days of the Prophet and during his last illness; at the disputes and the strife they caused; at
the changes they made in some laws and systems established by the Prophet (s.a.w.); at the
happenings in the days of Mu'awiyah and the caliphs who followed him, the Umayyads, then the
'Abbasids and then the later ones - and all things resemble one another - we shall arrive at a
stunning conclusion.

A most astonishing view has been expressed about this verse by a writer, who has opined, "The
verse, obey Allah and obey the Messenger and those vested with authority from among you, does
not imply any of the things said by the exegetes - divided as they are among themselves:

"First, because the obligation of ulu'I-amr's obedience whoever they might be does not prove that
they have any distinction or superiority over others. We are also obliged by religion to obey
unjust oppressive rulers when there is no alternative, for the sake of warding off their evil, and
those unjust rulers can never be superior to us in the sight of Allah."

"Second, because the order given in the verse is not unlike other religious commands which can
be implemented only when its object is available. For example, it is obligatory to spend on poor,
and forbidden to help oppressors; but it is not obligatory for us to create a poor or an oppressor in
order that we could spend on him or resist from helping him, respectively."

COMMENT: The fallacy of these two 'reasons' is transparent. Add to it his supposition that 
 in the verse means rulers and kings, unsoundness of which has already been shown.

As for his first reason, he seems oblivious to the fact that the Qur'an is full of verses forbidding
obedience of the unjust, the oppressors and the unbelievers. It was impossible for Allah to order
us to obey them, after all that prohibition; and then to go a step further and join their obedience
with His and the Messenger's obedience. If that obedience were allowed for the sake of one's
safety, Allah would have used words like 'permission', etc., as He has done in one place: 
c
Êccc c  cÊccccÊ (3:28). Not that He should clearly make
their obedience compulsory, which would lead to all types of horrible results.

As for the second reason, it is based on the same assumption as the first one. However, if it is
supposed that their obedience was made obligatory because they had a special status in religion,
then they would be sinless, as explained earlier. And it is impossible for Allah to oblige us to
obey someone who did not exist or who was rarely found - and this too in a verse which
contained the most fundamental aspect of religious good, a factor without which the equilibrium
of Islamic society could not be maintained. You have seen that the ummah needs  for
the same reason it needs the Messenger for, that is, for guarding and managing the affairs of the
ummah. We had talked on it when discussing about the decisive and ambiguous verses. Now we
return to our original topic.

It is now clear that it would be meaningless to interpret the phrase: those vested with authority
from among you, as 'the people having influence and power' (whatever meaning we give to this
latter phrase). The only meaning now possible is: Those individuals from among the ummah who
are sinless, free from error and mistake in their words and deeds, whose obedience has been
made obligatory. The only way to recognize them is through clear divine affirmation, either in
His own words or through His Prophet. This explanation corresponds with what has been
narrated from the lmams of Ahlu l-bayt that it is they.

As for the claim that  refers to the rightly guided caliphs, commanders of expeditions or
religious scholars whose opinions and words are followed, it is rebutted on two counts:

First: The verse proves their sinlessness, and undoubtedly, none of these three groups was or is
sinless ± except what a group of Muslims believes about the right of 'Ali (a.s.)'

Second: All these interpretations are just claims without any evidence.

Objections have been raised against the explanation that the phrase refers to the sinless lmams of
Ahlu l-bayt (a.s.):

First Objection: In case this meaning were correct, it was necessary for Allah and the Messenger
to clearly identify them [to the ummah]; and if it were done, no two persons would have disputed
about them after the Messenger of Allah (s.a.w.).
Reply: It is clearly mentioned in the Qur'an and the sunnah, like the verses of Guardianship,
Purity and others; and the traditions like that of the Ark (The parable of my Ahlu l-bayt is like
the parable of Noah's Ark; whoever boarded it was saved, and whoever stayed away from it was
drowned); and that of the Two Precious Things (Surely I am leaving among you two precious [or
weighty] things, the Book of Allah and my offspring who are my Ahlu l-bayt; as long as you
would hold fast to both of them you would never go astray after me.). These have been quoted in
the discourse on "Decisive and Ambiguous Verses" in the third [Arabic] volume [Eng. vol.5,
pp.46-93]. There are also traditions about the , narrated through Shia and Sunni chains,
some of which will be given under "Traditions".

Second Objection: Their obedience is conditional to their identification, because an order to obey
them without recognizing them would be a command to do the impossible. As their obedience is
conditional, this verse cannot apply to them because it is unconditional.

Reply: This objection bounces back to the objector. Every obedience [even of the people of
influence and power] is conditional to their recognition. The only difference is that we may
recognize the people of influence and power by ourselves without referring it to Allah and His
Messenger, while a sinless Imam can be identified only through an introducer. However the
condition of recognition is equally present in both cases; so both should be contrary to the verse.

The fact is that although identification is counted as a condition, it is not like other conditions. It
only means that when one is obliged to do something, he has to recognize the object of
obligation and its other concomitants; but the obligation does not depend on it. If recognition
were like other basic conditions which affect the obligation itself, like 'ability' for Ê

or
existence of water for , then nobody would be obliged to do anything at all.

Third Objection: We are unable, these days, to reach a sinless Imam and learn knowledge and
religion from him. Therefore, he cannot be the  whose obedience is obligatory for the
urnmah, because there is no way to have any contact with him.

Reply: This problem is created by the ummah itself, not by Allah or the Messenger. The ummah
opted for wrong ways and was untrue to itself. Thus the responsibility and obligation to
obedience stays unchanged. Suppose a nation killed its prophet. Can they claim that now they
were unable to obey him because he was no more? Moreover, the objection may be directed to
the objector himself, because nowadays there is not a single ummah in Islam in which the people
of influence and power from among themselves could enforce what they would decide for it.

Fourth Objection: Allah says, then if you quarrel about any thing, refer it to Allah and the
Messenger. If  means a sinless Imam, it was necessary to say, 'refer it to the lmam'.

Reply: Its reply has already been given in the Commentary; and it shows that it actually means
referring to the Imam.

Fifth Objection: The believers in a sinless Imam say that his obedience rescues the ummah from
darkness of strife and evil of disagreement. But evidently the verse ordains a law related to
quarrel - in spite of the existence of Imam and obedience of the ummah It points to disagreement
among the  themselves in reaching at a decision about some event or occurrence. But
according to those who believe so, it is not possible to quarrel or dispute in presence of a sinless
Imam, because in their views he is like the Messenger (s.a.w.). Accordingly, this sentence would
be without any purpose or benefit.

Reply: Its reply too is clear from the preceding Commentary. The quarrel mentioned in the verse
refers to the believers' disagreement concerning rules of the Qur'an and the sunnah, not
concerning executive orders issued by the lmam in various events and happenings. It was
mentioned earlier that no one has any right to legislate a law other than Allah and His
Messenger. If the quarreling parties are capable of inferring its law from the Qur'an and the
sunnah, they have the right to do so, or they could ask the lmam about it, because he is free from
error in his opinion. But if they are unable to infer it, then the only way is to ask the Imam. It is
just like the days of the Messenger of Allah (s.a.w.) when his contemporaries had the option of
inferring the law from the Qur'an (if they could) or asking the Messenger of Allah (s.a.w.) about
it; but in case they could not infer it, the only remedy was to ask him (s.a.w.).

As the verse shows, the  are just like the Messenger in the obligation of their obedience.
As for the believers' quarrel, the verse describes the procedure to be adopted, and it makes no
difference whether the Messenger be present (as the following verses show) or absent (as the
unrestrictedness of the verse proves). The order to refer the matter to Allah and the Messenger is,
therefore, confined to the dispute among the believers themselves, as is shown by the word "if
you quarrel"; it should be noted that Allah has not said, if those vested with authority quarrel; nor
has He said, if they quarrel. The matter will be referred, in the presence of the Messenger, by
asking him the relevant law or inferring it from the Qur'an and the sunnah (for those who have
the ability to do so); and in his absence, the question is to be asked of the Imam, or its reply
inferred as described above. Obviously, the sentence, then if you quarrel about any thing... is not
without purpose or benefit, as the objector had claimed.

All this proves that the word, , in this verse refers to some men from among the ummah,
each of whom is similar to the Messenger in two aspects: He too is free from sin and mistake,
and his obedience too is obligatory and compulsory. However, we do not say that the phrase,
, does not have a wider connotation according to language, or that it may not be used in
a more general way if one wants to. But meaning of a word is one thing, and applying it to
appropriate objects is another. For example, meaning of messenger is general, and it is used in
the same meaning in this verse; yet the intended personality is of the Messenger of Allah,
Muhammad (s.a.w.).

}
AN: Êc ccccÊ cc ccÊccÊc  It branches

out from the restriction understood from the context. The preceding sentence, obey Allah and
obey the Messenger..., makes obedience of Allah and the Messenger compulsory. This obedience
is in the sphere of religion, which ensures erasure of every possible dispute and guarantees
fulfillment of every possible need. It leaves nothing uncared for, and no referral is required to
any one other than Allah and His Messenger. The sentence, thus, implies: obey Allah and do not
obey Ê. This is the implied restriction, which we have mentioned above.
The speech is addressed to the believers. It shows that the 'quarrel' refers to their dispute among
themselves, and not to any putative quarrel between them and the , or to any supposed
dispute among the  themselves. It is because the former, i.e., quarrel among the
believers and the , goes against the obligation of their obedience, and the latter, i.e.,
dispute among the  themselves, does not conform with the obligation of their obedience
[which shows that they are always right] because in dispute one party is surely wrong. Moreover,
this idea is not in accord with the verse, as it is addressed to the believers; Allah says: "then if
you quarrel about any thing, refer it...".

The word, 'thing', is general and could possibly include all decisions and orders given by Allah,
His Messenger and ; yet the next words, "refer it to Allah and the Messenger", show
that the verse speaks about quarrel in something outside the direct responsibility of the .
They have full authority and control over executive matters which come within the area of their
wilayah (=guardianship; mastership), like their order to join an expedition, to fight or to make
peace, and so on. The order to refer a matter to Allah and the Messenger does not cover such
things, because people are obliged to obey the  in these things. This sentence, therefore,
is confined to religious laws only; no one, other than Allah and the Messenger, has any authority
to issue or abrogate a law. The verse somewhat explicitly shows that no one has any right to
manipulate any religious law explained by Allah and His Messenger, and  and others all
are equal in this respect.

The proviso, "if you believe in Allah and the last day", puts utmost emphasis to this order, and
indicates that its contravention emanates from defect in belief. The order has a direct connection
with faith, its contravention would show that although the person concerned pretended to believe
in Allah and His Messenger, disbelief was hidden in his heart; and this is hypocrisy, as the
following verses prove.

}
AN: Ê c ccccc cÊc. The indicative, 'this', points either to referring

the matter in dispute or to obeying Allah, His Messenger and those vested with authority. 
  (translated here as "in the end") refers to the underlying good on which the order is based
and which is realized when the order is carried out, Its meaning has been explained in the third
volume (Arabic, fifth English), under the verse, "seeking to give it (their own) interpretation, but
none knows its interpretation except Allah" (3:7).

}
AN: ccc cÊ c ÊcÊ cÊcÊc c c ÊcÊ cccc


c means to think, to claim, no matter it conforms with reality or not. It is
different from   (to know) which is used for a knowledge that conforms with fact. As 
 is generally used for thoughts and claims not conforming with facts, people often think that
this non-conformity is part of its connotation; but it is not so. Ê is a   in the
meaning of Ê (to exceed proper bounds) on the paradigm of Êc

and " but generally it is used for active participle in exaggerated sense. The Arabs say:
Ê (Water overflowed the banks). Its use for man began as an extended metaphor; then
it became common until it is now taken as its real meaning; it indicates his exceeding the proper
limits laid down by reason or Ê ÊcÊ therefore means oppressor and tyrant, who
rebels against, and discards the demands of divine worship showing hauteur against Allah. That
is why scholars say that Ê refers to every one who is worshipped - other than Allah.
The words, ÊcÊ cccccc Êc  ccc, mean, what Allah
has revealed to His messengers. This expression was preferred to the phrase, 'they believe in you
and in those before you', because the talk is about obligation of referring disputed matters to the
Book of Allah and its laws. It also indicates that the 'command' in the clause, Êc c
cccÊ , refers to the order contained in divine books and revelations sent to the
prophets, Muhammad and the preceding ones, may Allah bless him, his progeny and them all.

The opening words, "Have you not observed", clarify a possible query: Why has the order been
given to obey Allah and obey the Messenger and those vested with authority [and to refer the
disputes to them]? The reply: Have you not seen how they indulge in disobedience by resorting
to the judgment of Ê The question reflects pity; it is a matter of pity that they were doing so,
while they claimed to believe in the Books revealed to you and the other prophets; these books
were sent down to judge between the people in matters they disputed about. Allah has clearly
said in the verse,  c  ccc c cÊc cÊc

Ê c c ccc
 cc  ccc c c ÊcÊcÊcc ÊcÊcÊc c Êc
c c
Êc

c cÊc c Ê ÊcÊc  . . (2:213). Yet they resort to the judgment of Ê in
their disputes, i.e., to the judgment of those who have exceeded the limit, rebelled against divine
religion and crossed the boundary of truth. They do so in spite of their being clearly ordered in
these books to deny Ê Was it not enough reason for forbidding them to resort to Ê for
judgment, that it was tantamount to discarding the books of Allah and abrogating His laws?

The sentence at the end, cÊcc  cccÊc c ccÊ c,
shows that they did so coming under the Satan's influence and his misguidance, as he wanted to
lead them into a far-reaching error.

}
AN: c Êc c c  ccÊ

c%cc ÊcÊcÊ ccccÊc
 :   (come) is imperative of  (to rise);   (turned away).
"Come to what Allah has revealed and to the Messenger", means, come to the law of Allah and
to him who decides according to it...  c ccc Ê (utter)  ; The speech is
addressed to the Messenger alone, although they were called not to him alone, but to him and the
book together. The verse comments on those who claimed to believe in what was revealed by
Allah; they were not unbelievers that they could openly reject the Book of Allah. Such people
were in fact hypocrites, showing that they believed in what Allah had revealed, but turning away
openly from His Messenger.

It clearly proves that any attempt to differentiate between Allah and His Messenger by accepting
the Order of Allah and hesitating about the order of the Messenger is unmitigated hypocrisy.

}
AN: cÊ c c cc Êc c cÊccc . .: It is a warning that
this turning away from the order of Allah and His Messenger, and resorting to the judgment of
someone else, i.e., Ê, is sure to bring misfortune in its wake, and its only cause will be this
turning away from the order of Allah and His Messenger, and that resort to the Ê judgment.
The words, Êc cÊcccc  ccÊ
c
c cc  (anything) cc
c, give prior information of their excuse that it was not with any bad intention that
they had resorted to the Ê judgment. The meaning thus will be as follows - and Allah
knows better: If they persisted in that behaviour, then how would they feel when its evil
consequences overwhelmed them, and then they would rush to you swearing by the name of
Allah that their only desire, in resorting to the judgment of other than the divine book and the
Messenger, was to bring good and accord in society and removing the disagreement between the
parties.

}
AN: Ê ccÊcc ÊcÊc c Êc c cÊ cÊ : It is a rejection of their
excuse. Allah did not describe what was in their heart, nor did He say that their motive was bad,
because the words, c ccÊcc ÊcÊ, Were enough to expose it. If their
intention was not bad, it would have been true and good; and Allah would not order His
Messenger to turn aside from a person who spoke truth and described fact. The words, c
c
cÊcc  c cÊ  , mean: Say to them such words as would reach
their hearts and they would come to realize the evil of their activities; they should understand
that it was hypocrisy which on coming in open was bound to bring Allah's wrath and punishment
to them.

}
AN: c
c cc cc ccÊcÊc Êcc: It is an all-
encompassing refutation of these hypocrites' evil-doings described above: resorting to Ê
judgment, turning aside from the Messenger, swearing and offering excuse of having intention of
good and concord. All this is, in one way or another, disobedience of the Messenger of Allah,
whether accompanied by any excuse or not. Allah has made his obedience compulsory without
any restriction or condition; He has sent him only to be obeyed by Allah's permission. No one
should imagine that it was only Allah's obedience that was required, while the Messenger was
merely one of the human beings, who was obeyed only for people's good; and if such a result
could be achieved without his obedience then there was no harm in going ahead independently,
leaving the Messenger aside; otherwise it would mean associating him with Allah, and
worshipping him. This attitude was reflected, every now and then, in their talk with the
Messenger of Allah (s.a.w.), when he took a decision about some important matter, and someone
would ask him: Is it by Allah's order or by yours?

Therefore, Allah has made it clear that the obligation to obey the Prophet (s.a.w.) is all-
encompassing and unconditional; it is nothing but Allah's obedience because it is by His
permission. The verse in effect says what is declared in the verse 80 of this same chapter:
Êc cÊc cÊc c cÊ

Then Allah says that if they had returned to Allah and His Messenger, repenting for the sin of
disobeying the Messenger and turning aside from him, it would have been better than their
swearing in the name of Allah and offering lame and useless excuses which could not please the
Messenger of Allah (s.a.w.), as Allah would inform him of the reality behind that facade. This is
the import of the second half of the verse: cÊcÊc ÊcÊc c
 ccÊ  c
cccc c  ccÊccÊc cÊ (also)  c  cc
ÊcÊc cÊccÊc   (to mercy),  

}
AN: cccc cÊccc c cÊcccc
ccÊc Ê Êc

Ê ccccc :  ÊÊ
 and  Ê Ê
 (to mingle, to jumble).
From it are derived  Ê
 and  Ê
Ê to quarrel, to dispute, as if the claim and
counter-claims are mixed up and jumbled together; the same is the root of  Ê Ê
 (tree)
because its branches look jumbled and mixed together; Ê
 (straitness, tightness).

At first glance it appears that it is a rebuttal of the hypocrites' thinking that they believed in the
Prophet (s.a.w.) even while resorting to the Satan's judgment. It seems to mean: This claim is not
correct; they will hot be counted as believers until they come to you for judgment and then do
not find any straitness in their hearts when you gave your judgment. But the generality of the
clause,  cÊcccc
cc  , and that of the next verse, c c
cÊc

  ccÊc
cc ccÊ, supports the view that this admonition is not
restricted to the hypocrites; it covers others too inasmuch as they apparently think that mere
acceptance of what Allah has revealed including gnosis and commands constitutes true belief in
Allah, His Messenger and all that the Messenger has brought. But it is not so. True belief means
total submission from the depth of one's heart as well as in appearance. How is it possible for
true believers not to submit to the Prophet's order in appearance (turning aside from him and
going against him) or in their inner self by feeling straitness in their hearts when that judgment
goes against their wishes. Allah has said to His Messenger, Êccc
c c

c
c ccÊc Ê ÊcÊcÊ cÊc (4:105). Now, if any one feels annoyed with the
Prophet's judgment, he is in fact annoyed with Allah's judgment, because it is Allah who has
made his obedience compulsory and given him authority to enforce his decisions.

If they surrendered to the Messenger's order and judgment without finding any straitness in their
hearts on that account, they would have in fact surrendered to Allah's order and judgment,
whether it be a legislative one or creative. It is one of the stages of faith, on reaching which a
believer attains to many superior virtues (the most prominent being submission to Allah's order),
and becomes free from many bad traits like finding staitness in heart and objecting to divine
order by tongue or heart. The 'submission' required in the verse is general and comprehensive.

It is now clear that, although the wording of the verse, cccc cÊccc
 c Êcc  , apparently makes it restricted to the Prophet's judgment only
(because it refers to their resorting to the judgment of someone else even when they were obliged
to refer every dispute to the Prophet (s.a.w.), yet its import is general and covers orders of Allah
and His Messenger both, and in matters of legislation as well as creation, as described above.
Not only that. It encompasses all judgments he delivered, all systems he established and all
actions he performed, because the order is general; and it is not possible for the one who truly
believes in Allah to reject, be annoyed or feel disturbed on account of a judgment, order or
system that in any way emanates from Allah or His Messenger. Otherwise, it would be, to a
certain degree, associating others with Allah. Allah says: c ccÊccc c c
Êc Êc   cÊ (with Him), (12:106).

}
AN: c c
cÊc
  ccÊc
cc ccÊ; It was described under the
verse, cÊcÊ c cÊccccÊ c c cÊc Êcc ccc
(4:46), that this style indicates that the statement is applicable to the collective body of people,
i.e., to the society as a whole, and that the exception only serves to remove any possible
misunderstanding that it covers each and every member without sparing a single person. The
exception, therefore, is rather separated than attached, or it falls between the attached and the
separated exceptions inasmuch as it has two sides.
Therefore, the sentence, "they would not have done it except a few of them", describes the
condition of the collective body that as a society they do not obey the orders which seem
unpalatable to them and which affect the things to which their hearts are firmly attached like
their Eves and homes; and the exception of the few has been added to remove a possible
misunderstanding.

The meaning: If We had prescribed for them and ordered them to kill themselves or go forth
leaving their homes and places of residence which they were emotionally attached to, they would
not have done it, would have disobeyed Us. Nevertheless, as the above statement could have
given an impression that there was not among them even a single true believer who would
submit to the command of Allah, this misunderstanding was removed by excepting a few of
them; although the preceding statement in fact had not included them in the first place, because it
had commented on the society
c , and had not looked at individual members except as
components of that society.

It shows that the verse speaks about killing of the whole by whole group, and their collective
dispersion from their villages and towns. It does not refer to individuals - that every one should
kill himself or go out from his personal home. It is the same style as used in the verse, Êc
ccc% (penitently), c cc

 [lit.: yourselves] (2:54), because this verse
too is addressed to the group, not to individuals.

}
AN: c cÊcÊcc ÊcÊc c Ê

The word 'prescribed' used at the
beginning, has been changed here to 'admonished'. It is an indication that these directives given
as commands and orders are in fact pointers leading to what contains their good and bliss. They
are in their essence admonitions and sympathetic guidance ordained for their good.

}
AN: c cÊc ccccÊcc c   c c Ê 

(them);: That is, in all matters that concerns them in this world and the next. It is because the
good of the next world is inseparable from this world's good; rather the former follows the latter.
"Most efficacious in strengthening", i.e., strengthening their hearts and souls with true faith, as
the speech revolves around faith. Allah has said: Êc Ê cÊ c Êc c ÊcÊc
c c cÊ c  c cc cÊcÊ (14:27).

}
AN: cÊc
c c cÊc cÊcc   ccc ; That is,
when they got strengthened with firm faith. The vagueness of "a great reward" has the same
implication as the unrestrictedness of "better for them".

}
AN: c
c c cÊc cÊc cÊc  Êc
Ê
The meaning of the
straight path was explained in the first volume under the verse,  c ccÊc  Êc
Ê
(1:6).

}
AN: c Êc cÊccÊc cÊ cc ÊcÊ c
c ÊcÊc

Ê c  c cccÊc

Ê ccÊcÊccÊc   ccÊcc
 ccccÊ c c
 
Obedience of Allah and the Messenger has been
joined in this good news although the preceding verses had spoken specifically about the
Messenger's obedience and submission to his command and judgment; it is because of some
intervening verses referring to Allah, c c
cÊc
  ccÊ .c The obligation
therefore is of obeying Allah and obeying His Messenger; as was clearly laid down in the
beginning of this topic: cÊcccÊc  . .

The words, "these are with those upon whom Allah has bestowed favors", show that the obedient
ones would join the company of the prophets and the other favored ones, not that they would
become one of them. Those bestowed with favors are the people of "the straight path"; and this
phrase has not been attributed in the Qur'an to any one other than Allah, with exception of this
group, as the Qur'an says:  c ccÊc  Êc
ÊcÊc
ÊccÊ c
c ÊcÊcÊ c
  c (1:6-7). In short, the obedient ones will enjoy the company of the prophets,
truthful ones, etc., without becoming themselves prophet, etc. Also, the end clause, "and
excellent are these as companion", points to this direction. It was explained earlier that the favor
specifically refers to mastership and guardianship.

Coming to these four groups, the prophets are recipients of revelation who are given news of the
unseen. We know nothing more about them except what is seen of their achievements in society.
Also it has earlier been described that  Ê ÊÊ,when used in the Qur'an, means witnesses
of people's
actions, not martyrs in the battle-field; and that the good ones are those who deserve favors from
Allah.

As for the truthful ones, the word     is the exaggerative form of    (truth). Truth
occurs in speech as well as in acts. Truth in action means its conformity with the words, because
it shows firm belief. When one is true in one's words, it gives a true picture of his inner belief
without any contradiction; a word is true when it conforms with reality. As the speech itself is an
action, the one who is truthful in action would not say except what he knows to be true and real.
His words therefore are doubly true - the narration and the matter narrated both are true

The truthful one, who never lies, is the one who does not do except what he knows to be right,
without following his desires, and does not say except what he knows to be truth, and does not
think except that which is true; he sees the reality of the things, says truth and does right.

In this way the ranks are fixed: The prophets (and they are the leaders and chiefs); then the
truthful ones (and they are witnesses of realities and people's deeds); then the witnesses (who are
witnesses of deeds); and lastly the good ones (who are qualified to receive divine favors).

The last word,   (companion) is accusative of specification; and means: as companion, in
the manner of a companion. That is why it has been used in singular form. Some others have said
that it is a circumstantial clause and means: each of these is excellent as companion. In that case,
the style is similar to that found in the verse, Êc
c ccÊc c (22:5).

}
AN: Ê c cccÊcc   c cÊc cÊc 

The sentence begins
with the indicative pronoun, Ê  ( : that), and that pronoun is made for distant objects; then
the predicate  (grace) is strengthened with the definite article  All these literary devices
signify the magnificence of the grace, as though it is the grace in its totality. The verse ends with
the mention of divine knowledge, because the preceding speech describes the ranks of faith and
belief, which cannot be identified except by the divine knowledge.

It should be noted here that these noble verses have changed several times the style from first or
second person to the third and vice versa without affecting the flow of speech or weakening their
interlinked arrangement. The series begins addressing the believers in second person cc Êc
 , then talks of them in third person c c
cÊc
  ccÊ Likewise, Allah
has mentioned Himself in the first verse in third person cÊ, then turns to first person
plural c
c cc , then at once to the third person in the same verse c
 c
cÊ; then again to the first person plural c c
cÊc
  , and finally to third
person c Êc cÊ

Likewise, the Messenger of Allah has been described in the first verse in third person cc
Êc , then addressed in the second person cc and then turns to third person
cÊc cÊc c  ccÊ, then it turns again to second person c
c , it then turns third time to the third person c Êc cÊccÊc
 , and finally uses the demonstrative pronoun,   (these) with second person
pronoun  (you). Altogether there are ten changes here, and the reasons are not difficult to
understand for anyone who ponders on the context.

Traditions
(Who are the ?) Ibn Babawayh has narrated through his chain from Jabir ibn Abdillah
al-Ansari that he said: "When Allah, the Mighty, the Great, sent to His Prophet, Muhammad
(s.a.w.), the verse, cc Êc ccÊccÊc ccÊ c c Êc
Ê ccc, I said, 'O Messenger of Allah! We know Allah and His Messenger,
but who are those vested with authority whose obedience Allah has conjoined to your obedience?
(The Prophet) said: 'They are my caliphs, O Jabir! and the Imams of the Muslims after me. The
first of them is 'Ali son of Abutalib, then al-Hasan, then al-Husayn, then 'Ali son of al-Husayn,
then Muhammad son of 'Ali who is mentioned as al-Baqir in the Torah; you will surely meet
him, O Jabir! when you see him convey my  (greetings) to him. Then as-Sadiq Ja'far son of
Muhammad; then Musa son of Ja'far; then 'Ali son of Musa; then Muhammad son of 'Ali; then
'Ali son of Muhammad; then al-Hasan son of 'Ali; then Muhammad (whose name and patronym
will be the same as mine) son of al-Hasan, the Proof of Allah on His earth and  Ê (the
one kept safe by Allah) among His servants; he is the one by whose hands Allah, Sublime is His
remembrance, will conquer the whole world from the east to the west; he it is who will remain
hidden from his followers and friends for a such a long period that no one will remain firm on
the belief of his Ê except he whose heart has been tested by Allah for faith.'"

Jabir says: "I said: 'O Messenger of Allah! Will his followers get any benefit from him during his
occultation?' (The Prophet, s.a.w.) said: 'Certainly, by Him Who has sent me with prophethood!
they will be guided by his light and benefit from his Ê (love, mastership) during his
occultation as people benefit from the sun when it is hidden in cloud. O Jabir! this is part of the
hidden secrets of Allah. So keep it hidden except from the people who deserve to know.'" ( c
 Ê)

The a thor says: an-Nu'mani has narrated through his chain from Sulaym ibn Qays al-Hilali
from 'Ali (a.s.) a tradition of the same meaning as above. Also 'Ali ibn Ibrahim has narrated it
through his chain from Sulaym from 'Ali (a.s.). There are other traditions narrated through Shi'i
and Sunni chains, describing the Ê of the above imams together with their names; which
may be seen in !  Ê, andal-Bahrani's Ê and other books.

Jabir al-Ju'fi has said: "I asked Abu Ja'far (a.s.) about the verse, cÊcccÊc
 ccÊ c c ÊcÊ ccc He said: 'The Imams.'" (  al-
Ayyashi)

The a thor says: al-Ayyashi has narrated in his   another similar tradition through 'Umar
ibn Sa'id from Abu'l-Hasan (a.s.), in which the following reply is given: " 'Ali ibn Abi Talib and
the Imams after him."

Ibn Shahrashub narrates: " al-Hasan ibn Salih asked as-Sadiq (a.s.) about it and the Imam
replied: 'The Imams from Ê of the Messenger of Allah (s.a.w.).'"

The a thor says: A similar tradition has been narrated by as-Saduq through Abu Basir from al-
Baqir (a.s.) in which it is said: "The Imams from the children of 'Ali and Fatimah until the Hour
(of resurrection) comes."

Abu Masruq has narrated a tradition from Abu 'Abdillah (a.s.); he says: "I told him: 'We have a
discussion with the theologians and we argue against them with the words of Allah, the Mighty,
the Great, cÊcccÊc ccÊ c c ÊcÊ ccc;
but they say: "It was revealed about the believers." And we argue against them with the words of
Allah, the Mighty, the Great, 
cccc cccc
 cc c
cÊccc
c  ; and they say "It was revealed about the near relatives of the believers." Thus I did
not leave anything like this which came to my mind but I mentioned it (to him).' Thereupon he
said to me: 'In that case, call them to ÊÊ (imprecation).' I said: 'And how should I do
it?' He said: 'Keep yourself good and happy for three days; keep fast; take bath; and go forth you
and he to the mountains; then entwine your right hand's fingers in his fingers; then show justice
to him and begin with yourself and say: "O Allah, the Lord of the seven heavens and the Lord of
the seven earths, the Knower of the unseen and the seen, the Beneficent, the Merciful! If Abu
Masruq has rejected truth and claimed wrong, then send on him reckoning from the heaven and a
painful chastisement." Then turn the same imprecation on him and say: "And if he (your
adversary) has rejected truth and claimed wrong, then send on him reckoning from the heaven
and a painful chastisement." ' "Then (the Imam, a.s.) said to me: 'Thus it will not be long that
you will see it (chastisement) in him.' But, by Allah, I did not find anyone who would answer to
this call." ( )

'Abdullah ibn 'Ajlan has narrated from Abu Ja'far (a.s.) that he said abou this verse of obedience:
"It is about 'Ali and the Imams; Allah has put them in places of prophets except that they do not
make anything lawful or unlawful." ( , al-'Ayyashi)

The a thor says: The exception in this tradition confirms what was written in the Commentary
that according to this verse legislating a law was reserved for Allah and His Messenger.

Burayd ibn Mu'awiyah has narrated that Abu Ja'far (a.s.) recited:  cÊcccÊc
 ccÊ c c ÊcÊ ccc; then if you fear a dispute about
anything, refer it back to Allah and the Messenger and those vested with authority from among
you." Then he said: "How can it be that He orders their obedience and then allows disputing with
them? He (Allah) has said it to the rebellious ones who were told, cÊcccÊc
  ( )

The a thor says: All that this tradition shows is that the Imam (a.s.) was explaining the verse
and elaborating on it; as we have described in the Commentary. It does not mean that the Imam
(a.s.) was giving a separate version of the verse, as might be misunderstood by the word,
'recited'. A proof of what we have said may be found in the fact that different wordings have
been used in other traditions [giving the same meaning, and even in the same tradition recorded
in another book]. For example:

Hariz has narrated from Abu 'Abdillah (a.s.) that he said: "It was revealed, then if you quarrel
about anything, refer it to Allah and to the Messenger and to those vested with authority from
c , al-Qummi). Also al-'Ayyashi has narrated from Burayd ibn Mu'awiyah from
Abu Ja'far (a.s.) (and it is the same tradition which has been quoted above from  c, and this
narration says, c 
"Then (Allah) said to the people, 'O c Êc , and He has
gathered [in this address] all the believers upto the Day of Resurrection; cÊcccÊc
 ccÊ c c ÊcÊ ccc He has meant us particularly. Then
if you fear a dispute about anything, refer it back to Allah and the Messenger and those vested
with authority from among you. It was revealed in this way. And how would He order them to
obey those vested with authority and then allow them to quarrel with them? It was said to those
who were ordered [to obey and] who were told: cÊcccÊc ccÊ c
 c ÊcÊ cccc ,al-'Ayyashi)

Abu Basir has narrated from Abu Ja'far (a.s.) that he said: "It (i.e., the verse of obedience) was
revealed about 'Ali ibn Abi Talib (a.s.)." "I said to him: 'People say to us, "What was to prevent
Him from naming 'All and his Ê in His Book?"' Abu Ja'far (a.s.) said: 'Tell them, "Verily
Allah revealed (the order of) prayer to Ms Messenger; but He did not name three Ê or four,
until it was the Messenger of Allah who explained it; and He revealed (the order of) Ê

and did
not reveal, 'circumambulate seven times', until the Messenger of Allah (s.a.w.) explained it.
[Likewise] Allah revealed: cÊcccÊc ccÊ c c ÊcÊ c
cc; and it was revealed about 'Ali and al-Hasan and al-Husayn (peace be on them);
and he (the Messenger of Allah, s.a.w.) said about 'Ali: 'Whoever's master am 1, 'Ali is his
master.' Also the Messenger of Allah (s.a.w.) said: 'I admonish you concerning the Book of Allah
and my Ê; verily I have asked Allah not to let them be separated from each other until
He brings them to the Ê  (reservoir [of  Ê]), and He has granted it to me.' And he
said: 'Do not teach them because they are more knowledgeable than you; verily they shall never
take you away from the gate of guidance and shall never let you enter the gate of misguidance.' If
the Messenger of Allah had remained silent and not identified the people (of his Ê,
surely the progeny of 'Abbas, and the progeny of 'Aqil and someone else's progeny would have
claimed (to be among them); but Allah revealed in His Book: Êcc  cc
c cÊc
 cccc

ccÊc ccc
 cccÊÊc
   c
"
 ; and 'Ali and al-Hasan and al-Husayn and Fatimah (peace be on them) were the
interpretation of this verse; so the Messenger of Allah (s.a.w.) took the hands of 'Ali and Fatimah
and al-Hasan and al-Husayn (blessings from Allah be upon them) and entered them under the
mantle in the house of Umm Salamah and said: 'O Allah! every prophet had had his precious
things and his people; and these are my precious things and my people' Umm Salamah said: 'Am
I not from your people?' He said: 'Verily you are (preceding) to good but these are my precious
things and people of my (house)...' ( , al-'Ayyashi)

The a thor says: al-Kulayni has narrated in  , through his chain of narrators from Abu
Basir from the same lmam (a.s.) a similar tradition with minor differences in wordings.

Ibn Shahrashub has quoted from   of Mujahid that this verse [of obedience] was revealed
about the Leader of the faithful ['Ali, a.s.] when the Messenger of Allah (s.a.w.) left him in
Medina as his deputy. (Ali) said: "O Messenger of Allah! Are you leaving me to look after the
women and the children?" He [the Messenger of Allah] said: "O Leader of the faithful! Are you
not pleased that you should have the same position with me as Harun had with Musa, when
(Musa) said to him: cc
ccc

ccc  Then Allah said: cÊ c
 c ÊcÊ ccc (The lmam then) said: "'Ali ibn Abi Talib, Allah
appointed him as the master of the Ê affairs after Muhammad and when the Messenger of
Allah (s.a.w.) made him take his place at Medina. Thus Allah ordered the servants to obey him
('Ali) and not to go against him." ( c Ê).

Mujahid has also narrated from lbanah al-Falaki that it was revealed when Abu Buraydah
complained against 'Ali (a.s.)   
A tradition has been quoted in  cc!   Ê of ash-Shaykh
Sulayman ibn lbrahim al-Balkhi who quotes from  , from Sulaym ibn Qays al-Hilali
from 'Ali (a.s.) which, c , says: ['Ali, a.s.] said, "The least by which a servant goes astray
is that he does not know the Proof of Allah, the Blessed, the Sublime, and His witness over His
servants, whose obedience Allah has ordered and whose love and obedience made obligatory."
Sulaym says, "I said, 'O Leader of the faithful! describe them to me.' He said, '(They are) those
whom Allah has joined with Himself and His Messenger, and said: 0 c Êc cc
ÊcccÊc ccÊ c c ÊcÊ cccc said to him,
'May Allah make me your ransom! explain (it) to me.' He said, 'Those (about whom) the
Messenger of Allah (s.a.w.) had said in several places and his last sermon on the day when
Allah, the Mighty, the Great, took him to Himself: "Surely I am leaving among you two things,
you shall never go astray after me if you hold fast to them: the Book of Allah, the Mighty, the
Great, and my progeny who are my Ê; because [Allah,] the Kind, the Knower, has
promised me that they shall never be separated (from each other) until they come to me at the
Reservoir - like these two (saying this ' the Prophet joined his index fingers together) and I do
not say'like these two' (saying which he joined his index and middle fingers together); so hold
fast to them both and don't go ahead of them, otherwise you would go astray." '"

The author says: Traditions narrated from the lmams of Ê, giving similar meanings as
above are very numerous. What we have presented here gives examples of all types of meanings
described in traditions. Anyone wanting more details should consult collections of Ê Ê

As for ancient exegetes, they are divided about the meaning of the phrase,  Some say, it
means the rightly guided caliphs; others say, commanders of expeditions; a third group says, the
scholars. ad-Dahhak has reportedly said that it refers to the companions of the Prophet (s.a.w.);
but it boils down to the third interpretation, because reportedly he has said: "They are
companions of the Messenger of Allah (s.a.w.) as they were the callers (to Islam) and narrators
of traditions." Obviously, this reasoning is based on their knowledge, and this interpretation
would ultimately mean the scholars.

It should be noted that many things and various stories have been reported concerning the reason
of revelation of this verse; but if one ponders on them one would be in no doubt that all of them
are mere attempts by the narrators to apply the verse on one or the other view or situation. We
therefore have not quoted any of them as it was of no value. You may look into 
Ê and   of at-Tabari and other books like them for verification of this observation.

al-Barqi has narrated through his chain from Abu'I-Jarud that Abu Ja' far (a.s.) said about the
verse, cccc cÊccc c cÊc  c Êcc  

"Submission is pleasure and satisfaction with His decree." Ê 

'Abdullah al-Kalili has said that Abu 'Abdillah (a.s.) said: "If a people worshipped Allah alone
who has no partner, and established prayer, and gave , and performed hajj of the House, and
fasted in the month of Ramadan, and then said about a thing done by Allah or by His Messenger
(s.a.w.), 'Why did he do this? 'Or,'If he had done it in another way [it would have been better] ' or
felt [annoyance] in their hearts, they would become polytheists because of it." Then he recited
this verse, cccc cÊccc c cÊcccc
ccÊc Ê Êc
Ê ccccc ccÊccÊccc cc   c cÊ c
Ê c cc ÊccÊc cc  c Êcc   Then Abu 'Abdillah (a.s.)
said: "It is incumbent upon you to submit."  

Abdullah ibn Yahya al-Kalili has narrated that he heard Abu 'Abdillah (a.s.) saying: "By Allah, if
a people worshipped Allah alone who has no partner, and established prayer, and gave , and
performed hajj of the House, and fasted in the month of Ramadan, and then said about a thing
done of the Messenger of Allah (s.a.w.), "Why did he do this or that? or felt [annoyance in their
hearts, they would become polytheists because of it." Then he recited, cccc cÊc
cc c cÊcccc
ccÊc Ê ÊcÊ ccccc c
cÊccÊccc cc   c cÊ cÊ c cc Ê - Muhammad and the
progeny of Muhammad cÊc cc  c Êcc   ( , al-'Ayyashi).

The a thor says: There are other traditions similar to these two. The meaning given by the
lmam (a.s.) extends the theme of the verse on two counts: First, that the verse covers all
decisions and decrees, be they legislative or creative; Second, it makes no difference whether the
decision or decree was issued by Allah or by His Messenger.

It should be mentioned here that there are other traditions which apply the verse, cccc
cÊc  c Êcc  , to the Ê of 'Ali (a.s.) or the Ê of the
lmams of Ê (a.s.); they provide examples of applying a verse to one or the other of its
prominent models. Certainly the verse is applicable to Allah, His Messenger and the lmams of
Ê, and it continues in them.

ash-Shaykh has narrated through his chain from 'Ali (a.s.) that he said: "A man from the Helpers
  came to the Prophet (s.a.w.) and said: 'O Messenger of Allah! I cannot bear separation
from you; so much so that if I enter my home and remember you, I leave my property and come
(here) for looking at you, in your love. Then I remembered that when the Day of Resurrection
would come, you would be made to enter the Garden and raised to the highest level of    
(highest place). Then how could I see you? O Messenger of Allah!' Then the verse was revealed:
c Êc cÊccÊc cÊ cc ÊcÊ c
c ÊcÊcÊ c
  c cccÊc

Ê ccÊcÊccÊc   ccÊcc
 ccccÊ c c
  Thereupon the Prophet (s.a.w.) sent for the man and
recited it to him and gave him the good news." (al-Amali, ash-Shaykh)
The a thor says: This theme is also narrated through Sunni chains in Ê
quoting from at-Tabarani, Ibn Marduwayh, Abu Nu'aym (in    )and ad-Diya'al-
Maqdisf (in  
Ê, saying that this tradition was 'good'), all narrating from k'ishah; also
quoting from at-Tabarani and Ibn Marduwayh both through ash-Sha'bi from Ibn Abbas; and
through Sa'id ibn Mansfir and Ibnu'l-Mundhir from ash-Sha'bi; and through Ibn Jarir from Sa'id
ibn Jubayr.

Ibn Shahrashub has narrated from Anas ibn Malik from someone he had named from Abu Salih
from Ibn 'Abbas that he said about this verse: c Êc cÊccÊc c
Ê cc ÊcÊ c
c ÊcÊcÊ c  c cc the prophets - i.e.,
Muhammad (s.a.w.) - cÊcÊc i.e., 'Ali, and he was the first to verify - cÊc  
i.e., 'All, Ja'far, Hamzah, al-Hasan and al-Husayn, peace be on Ê!c c Ê

The a thor says: There are other traditions giving the same meaning. al-Baqir (a.s.) said: "Help
us with piety, because whoever met Allah with piety, would get happiness near Allah, as Allah,
the Mighty, the Great, says: c Êc cÊccÊc  " After reciting the
verse, he said: "So from us is the Prophet, and from us is the truthful, and from us are the
witnesses and the good ones."  

as-Sadiq (a.s.) has said: "The believers are of two kinds: (One is) a believer who fulfils the
conditions Allah had imposed on him; he will be with Êc

Ê ccÊcÊccÊc
  ccÊcc ccccÊ c c
   and he is among those
who will intercede and will not need intercession (by others); and he is among those who are not
inflicted with terror of this world, nor of the hereafter. (Another is) a believer who has made
mistakes. He is like a green stalk, which inclines to whichever direction the wind pushes it and
then returns to its position. He is among those who are inflicted with terrors of this world and
that of the Êc he would be interceded for; and he is on c  

The a thor says:   Ê Êc 

cÊÊ is a green soft plant." The Imam (a.s.) in this
Ê Ê points to what was described in the Commentary of the verse, Êc
ÊccÊ c
c
ÊcÊcÊ c  c (1:7), that 'favor' means  Ê (love, mastership,
friendship). This explanation thus corresponds with the verses,  c cÊc  ccÊc
Êc ÊcÊcccc ÊcÊc cÊ c Êc cc c
 (10:62-63
Terror of mishaps cannot reach the friends of Allah who rely on none other than Allah

Chapter 4 - An-Nisa (The Women), Verses 71-

76
 Ύ˱όϴ˶ϤΟ˴ ˸΍ϭ˵ήϔ˶ ϧ΍ ϭ˶ ΃˴ Ε ˳ Ύ˴ΒΛ˵ ˸΍ϭ˵ήϔ˶ ϧΎ˴ϓ ˸Ϣϛ˵ έ˴ ˸άΣ ˶ ˸΍ϭ˵άΧ ˵ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ{71} Ϫ˵ ˴˷Ϡϟ΍ Ϣ˴ ό˴ ˸ϧ΃˴ ˸Ϊϗ˴ ϝ ˴ Ύ˴ϗ ˲ΔΒ˴ ϴ˶μϣ˵˷ Ϣ˵Ϝ˸ΘΑ˴ Ύ˴λ΃˴ ˸ϥ˶Έϓ˴ Ϧ ˴˷ Ό˴ τ
˶˷ Β˴ ϴ˵ϟ˴˷ Ϧ˴Ϥϟ˴ ˸ϢϜ˵ Ϩ˶ϣ ϥ
˴˷ ·˶ϭ˴
΍˱Ϊϴ˶Ϭη˴ ˸ϢϬ˵ ό˴ ϣ˴˷ Ϧ˵ϛ΃˴ ˸Ϣϟ˴ ˸Ϋ·˶ ϲ
˴˷ Ϡ˴ϋ˴ {72} ϟ˴ϭ˴ Ϭ˵ ˴όϣ˴ Ζ ˵ Ϩ˵ϛ ϲ˶ϨΘ˴ ˸ϴϟ˴ Ύ˴ϳ ˲ΓΩ˴˷ Ϯ˴ ϣ˴ Ϫ˵ Ϩ˴ ˸ϴΑ˴ ϭ˴ ˸ϢϜ˵ Ϩ˴ ˸ϴΑ˴ Ϧ˵ϜΗ˴ ˸Ϣϟ˴˷ ϥ˴΄ϛ˴ Ϧ ˴˷ ϟ˴Ϯ˵Ϙϴ˴ ϟ˴ Ϫ˷Ϡ˴ϟ΍ Ϧ
˴ ϣ˶˷ ˲Ϟ˸πϓ˴ ˸ϢϜ˵ Α˴ Ύ˴λ΃˴ ˸ϦΌ˶ ί˴ Ϯ˵ϓ΄˴ϓ˴ ˸Ϣ
Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ί˸Ϯϓ˴ {73} Ϧ˴ϣϭ˴ Γ˶ ή˴ Χ ˶ ϵΎ˶Α Ύ˴ϴ˸ϧΪ˵˷ ϟ΍ Γ˴ Ύ˴ϴΤ ˴ ˸ϟ΍ ϥ˴ ϭ˵ή˸θϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ ˴ ϲ˶ϓ ˸ϞΗ˶ Ύ˴Ϙϴ˵ ˸Ϡϓ˴ Ϫ˶ ϴ˶Η˸Άϧ˵ ϑ ˴ ˸Ϯδ ˴ ϓ˴ ˸ΐϠ˶˸ϐϳ˴ ϭ˴΃ ˸ϞΘ˴ ˸Ϙϴ˵ ˴ϓ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ
˴ ϲ˶ϓ ˸ϞΗ˶ Ύ˴Ϙϳ˵
Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴{74} ϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ ϥ
˶ ΍˴Ϊ˸ϟϮ˶ ˸ϟ΍˴ϭ ˯Ύ˴δ˷Ϩ˶ ϟ΍˴ϭ ϝ ˶ Ύ˴Οή˶˷ ϟ΍ Ϧ
˴ ϣ˶ Ϧ ˴ ϴ˶ϔό˴ ˸πΘ˴ ˸δϤ˵ ˸ϟ΍˴ϭ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ˴ ϲ˶ϓ ϥ ˴ Ϯ˵ϠΗ˶ Ύ˴ϘΗ˵ ϻ ˴ ˸ϢϜ˵ ϟ˴ Ύ˴ϣϭ˴ ˸Ϧϣ˶ Ύ˴Ϩ˸Οή˶ ˸Χ΃˴ Ύ˴ϨΑ˴˷έ˴ ϥ ˴ Ϯ˵ϟϮ˵Ϙ
΍˱ήϴ˶μϧ˴ Ϛ ˴ ϧ˵Ϊϟ˴˷ Ϧ˶ϣ Ύ˴Ϩϟ˴˷ Ϟ˴ό˸Ο΍˴ϭ Ύ˷ϴ˱ ϟ˶ϭ˴ Ϛ ˴ ϧ˵Ϊϟ˴˷ Ϧ˶ϣ Ύ˴Ϩϟ˴˷ Ϟ˴ό˸Ο΍˴ϭ Ύ˴ϬϠ˵˸ϫ΃˴ Ϣ˶ ϟ˶Ύ˷ψ ˴ ϟ΍ Δ˶ ϳ˴ ˸ήϘ˴ ˸ϟ΍ ϩ˶ ά˶ ϫ˴ {75} Ϧ ˴ ϳ˶άϟ˴˷΍˴ϭ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ˶ ϴ˶Βγ
˴ ϲ˶ϓ ϥ ˴ Ϯ˵ϠΗ˶ Ύ˴Ϙϳ˵ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍
˯Ύ˴ϴϟ˶˸ϭ΃˴ ˸΍Ϯ˵ϠΗ˶ Ύ˴Ϙϓ˴ Ε
˶ Ϯ˵ϏΎ˷τ˴ ϟ΍ Ϟ ˶ ϴ˶Βγ˴ ϲ˶ϓ ϥ ˴ Ϯ˵ϠΗ˶ Ύ˴Ϙϳ˵ ˸΍ϭ˵ήϔ˴ ϛ˴ Ύ˱ϔϴ˶όο˴ ϥ ˴ Ύ˴ϛ ϥ ˶ Ύ˴τ˸ϴθ ˴˷ ϟ΍ Ϊ˴ ˸ϴϛ˴ ϥ˴˷ ·˶ ϥ
˶ Ύ˴τ˸ϴθ ˴˷ ϟ΍{76}
{71} O you who believe! take your precaution, then go forth in detachments or go forth in a
body. {72} And surely among you is he who would certainly hang back! If then a misfortune
befalls you he says: "Surely Allah conferred a benefit on me that I was not present with them".
{73} And if grace from Allah comes to you, he would certainly cry out, as if there had not been
any friendship between you and him: "Would that I had been with them, then I should have
attained a mighty good fortune". {74} Therefore let those fight in the way of Allah, who sell this
world's life for the hereafter; and whoever fights in the way of Allah, then be he victorious, We
shall grant him a great reward. {75} And what reason have you that you should not fight in the
way of Allah and of the weak among the men and the women and the children, (of) those who
say: "Our Lord! take us out of this town, whose people are oppressors, and make for us from
Thee a guardian and give us from Thee a helper". {76} Those who believe fight in the way of
Allah, and those who disbelieve fight in the way of the Satan. Fight therefore against the friends
of the Satan; surely the strategy of the Satan is weak.

Commentary
The preceding verse, as you may see had prepared the ground for the central theme contained in
these verses which stimulate and exhort the believers to fight in the way of Allah. The believers
spent their days under very perilous circumstances, when these verses were revealed, probably
during the second spring of the Prophet's stay at Medina. Arabs had risen against them from all
around in order to extinguish the light of Allah and demolish the slowly rising edifice of Islam.
The Messenger of Allah (s.a.w.) was busy in fighting the Meccan idol-worshippers and
Qurayshite friends, sending precautionary expeditions to various directions and raising structure
of religion in the society. But that society was honeycombed with groups of hypocrites, and
those internal enemies enjoyed great power and influence. On the day of Uhud it was clearly
seen that their number was not much less than half of the believers' number. Those hypocrites
used to upset the plans of the Messenger of Allah (s.a.w.), and waited for him to meet with some
disaster. They hindered the believers from carrying out their duties, while some of the believers
too were not free from spiritual disease, and who used to give various information to their
enemies. All around, Medina was ringed with Jewish tribes who deceived and misguided the
believers. From old days, Arabs of Medina respected those Jews and accorded them honour.
Taking its advantage, the Jews misled them with false statement and wrong advice, in order to
weaken their will and nullify all their endeavours. On the other hand, they used to instigate the
polytheists against the Muslims, and encourage the idol-worshippers in their struggle, telling
them to remain firm in their denial and disbelief, and to harass and torture the believers who
were still in Mecca.

The preceding verses aimed at nullifying the Jewish plots against the Muslims and to erase the
effects of their malicious whisperings from the believers' hearts. The comment, in these verses,
about the hypocrites aims at completing the believers' guidance and making them aware of the
condition prevailing at that time, in order that they might have an insight into their actual
position and be on guard against the hidden disease which had seeped into their society and
infected a considerable population. It would also help in nullifying the conspiracies of their
external enemies who had surrounded them; the light of religion would shine brightly
illuminating the world, and Allah is sure to complete His light even if polytheists and unbelievers
disliked it.

}
AN: cc Êc ccc
 cÊccÊc cÊ cccÊc c

c
c Ê (instrument used for precaution, e.g., arms and ammunitions); it is also said
that it is a   like ÊÊ (to be cautious).  (to go forth, or proceed, towards
intended destination); basically it means to be frightened; it is as though being frightened, one
runs away from one place seeking refuge at the other. [The same word is used, with different
prepositions, for both starting and finishing points.] "ÊÊ is plural of ÊÊÊ which
means separate groups or bands; Ê in the verse, therefore, means group after group; one
group departs, then the other starts separately, and so on. This meaning is supported by
parallellism of the clause, "go forth in detachments", and, "go forth in a body".

The order to go forth is based on the order to "take your precaution", as the conjunctive  (then)
shows. Apparently it strengthens the view that 'precaution' refers to means of precaution. That is,
it alludes to fully-fledged preparation for
Ê The meaning: Take your arms, make full
preparation and go forth to your enemy either in separate detachments (for minor expeditions) or
all together (for major battles).

Understandably, preparation and equipments would differ from one operation to another,
depending on number and power of enemy. The alternatives of going forth in detachments or all
together are not meant to give option or choice to the fighters; rather it looks at the strength and
number of enemies - if they are few in number, go in small detachment, but if they are numerous,
then go all together.

The verse, specially in the context of the next one, c ccc cÊc Êc c
 cÊc, is a warning to the believers not to let down their arms, not to slacken their
efforts morale will go down, their zeal for raising the standard of truth will be inflicted by inertia,
holding back from fighting the enemies of Allah. In this way, they will lose the opportunity to
cleanse the earth from uncleanness of disbelief and polytheism.

}
AN: c ccc cÊc Êc c cÊc

[The Arabic sentence
is: c c cc  It is said that the first  is for beginning as it is
attached to the subject of ; and the second one is for oath because it is attached to the
predicate; it is a verbal clause, emphasized with  which is intensified with doubling sign. 
 Ê and   both have the same meaning: to be tardy, to be late in a work.

The words, "among you is he", show that those who would hang back were from among the
believers who have been addressed with, cc Êc  This view is supported also by a
coming verse, ccc cÊ cc Êc c  c  
c
ÊÊccÊ ; obviously
these also were from among the believers, as the next words show, c Êc Ê c c

  ccÊccc
ccÊcc Then the next verse also points to it: c cc
 c ccÊcÊc 
cÊ c ccÊ "... likewise the words, ÊccÊ c
 Êc cÊc ccÊ ., ., and the following verse, c Êc cÊccÊcc Êc
c Êc cÊc ccÊ, as well as the verse, Ê c Êc c Êc cÊc ccÊc
, prove it; all these verses aim at exhorting and urging the believers to fight, and the group of
hangers back is certainly included among them, as the interlocking of the verses shows.

Apart from that, there is nothing in these verses to suggest that those tardy people were from
among the hypocrites who had not believed except by tongue. Moreover, some of their words
quoted in these verses show that to a certain extent there was faith and belief in their hearts; for
exampleccÊcc c ccÊc 
ccÊccc ccc.;
and,  c c ÊcÊ cÊc c Ê cc 

Of course, some exegetes have written that the words, "among you is he", refers to hypocrites,
and that they have been described as being 'among' the believers because they were generally
counted among the believers' group. Or because they were from the same family tree, so they
were from among the believers' clans or families. Or because they were joined with the believers
in the laws of Ê Êc e.g., their lives were protected and they inherited from believers and
other rules too applied to them as they had apparently uttered the two witnesses.

But you have seen that such an explanation goes against the apparent meaning of the Qur'an
without any valid reason.

However, let us see what was the reason which had compelled them to adopt this view. It was
their inordinately good opinion of all the Muslims of the early days of Islam, i.e., anyone who
saw the Prophet and believed in him. But if you make an in-depth study of what history has
recorded of their character and behavior during the life-time of the Prophet and after him, this
opinion would be completely shaken. This blind faith will lose its hold if you ponder on the
cutting remarks the Qur'an passes about them.

We have never heard till this day of any pure nation or group which was composed of hundred
per cent pure members, all of whom were, without any exception, true believers, firmly standing
on truth, never slipping even a little from the straight path (except the martyrs of Karbala', as
reports say). The believers of the early days of Islam were no exception. They too, like other
human groups had all types of people among them. There were hypocrites; there were those
suffering from one or the other spiritual disease; there were some who followed their desire; and
others whose weakness of character was open for all to see.

The distinction of the early Muslims rests on the fact that theirs was an excellent society headed
by the Messenger of Allah (s.a.w.); light of faith had enveloped it and rule of religion was
enforced in it. This was the condition of the society,
c ; although there were among them
good as well as bad elements; and there was virtue as well as vice in their psychological make
up, and the whole spectrum of mental traits and natural dispositions was found among them.

That is how the Qur'an describes their condition and comments on their character. Allah says:
Êc cÊc ccÊccÊ c ÊcÊ cc c  cÊc  c

 ccÊ  cc c cÊc c c
  cÊ  c
 cccÊcc
 cÊ c cc cÊ c c ccÊccc

  cÊc cÊ c 
 c cÊcÊccÊ c 
 c cÊc
c c c c

cÊc
 cÊc  c
cÊc Ê c c c c c cc  c cc  c
c Ê cÊc   cÊccccÊc  ccccÊcÊcÊ c

 cÊ ccÊc Êc cccc  cccc  (48:29).
Mark how the verse begins with description of their collective merits and virtues in general,
without attaching any restriction or proviso; but when it comes in the end to individual members
of the society, the forgiveness and reward is made conditional to their belief and good deeds.

}
AN: cÊcc c c

i.e., if you are slain or wounded; Êc 
cc
Êccc cccÊcc  cc
 c ÊcÊ; otherwise, I too would have
suffered as they did.

}
AN: c cccÊc cc

i.e., spoils or war, etc.; 'grace' refers to wealth
and riches, and similar other things; Êc c ccc c cÊcÊcccc
  Ê
c cccÊ 
c
cÊccÊcc ÊcÊ
The words portray their
condition in dramatic style. After all, they are believers, and the Muslims are limbs of one body;
they are joined together with the strongest band - belief in Allah and His revelation - which
controls all other relationships, be it family-tie, guardianship, pledge of allegiance or friendship.
But their faith is so weak that they do not feel there was any connection between, them and the
believers. That is why they express their wish to be present with the believers in
Ê, as a
stranger expresses his desire when he sees someone acquire some wealth:
cÊccÊcc
ÊcÊcÊcc ÊcÊc cc Êcc The weakness of their faith and
belief is reflected in the high esteem they accord to spoils of war and in their counting the ac-
quirement of worldly riches as 'a mighty good fortune'; while they treat every trouble faced by
the believers - being killed or wounded or undergoing other hardships - as 'a misfortune'.

}
AN: ÊccÊ c Êc cÊc ccÊc Êc cÊ c  c ccc
 
"It is said,  Ê i.e., I sold; and Ê i.e., I bought. The meaning will be as
follows: They sell this world's life in exchange for the hereafter." 
c

The verse branches out from the preceding exhortation of
Ê and condemnation of those who
hold back from going forth for it. It urges them again to fight in the way of Allah by reminding
them that all of them were believers who had already sold their worldly life - by accepting the
Islam - and bought the hereafter in exchange, as Allah has said in another place: cÊcÊ c
ÊccÊc  cÊ c
  ccÊ c

  ccÊ cÊcÊc ÊcÊcÊc
(9:111). Then it exponds the desirable benefit of that fighting, by showing that it brings in a great
reward in any case: c Êc Ê c cÊc ccÊcÊccÊc  cccÊc   c

c ÊccÊ ccc 

It makes it clear that the endeavors of a fighter in the way of Allah are sure to bring in one of the
two good results: either he will be killed in the way of Allah or gain victory over the enemy of
Allah; and in either case he shall find a great reward from Allah. It does not mention the third
possibility, i.e., defeat and retreat; it is a hint that a fighter in the way of Allah never retreats,
never runs away.

The possibility of being slain is mentioned before that of victory, because martyrdom has much
greater and more confirmed reward. A fighter who vanquishes an enemy of Allah is certainly
eligible for a great reward; but there is always a danger of forfeiture, if he committed some sins
which would make his good deeds forfeit, or if he indulged in evil acts after that. But there is no
such risk in martyrdom, as it is the end of this world's life and beginning of that of the hereafter.
A martyr therefore is sure to get his great reward in full, while the victorious fighter in the way
of Allah may only hope to get his full reward.

}
AN: c Êc cÊccÊcc Êcc Êc cÊc ccÊcccÊc

ccÊcccÊc ccÊcÊ c
The word, 'weak', is in conjunction
with the name of Allah. The verse uses the style of questioning for spurring and invigorating the
believers to fight. It reminds them that their fighting is in the way of Allah (and the only goal of
your blessed life is to attain His pleasure, and no felicity is more blissful than His nearness), and
in the way of your weak men, women and children.

This verse, in fact, uses a very effective style to exhort, urge and incite the whole believing
community to fight. As for the sincere pure-hearted believers, it should be enough for them that
Allah was calling them; they would stand up for truth, answer the call of their Lord and respond
with all their might to the Messenger's invitation. As for other believers, if that was not enough,,
they should realize that, apart from its being c
Ê in the way of Allah, it is also a fight in the
way of their own men, women and children who are suffering at the hands of the unbelievers; let
them have a zealous sense of honor and partisanship and fight for those weakened fellow-
religionists.

Islam initially negates every relationship through blood relation or other causes except the
relationship of faith. Once a person becomes Muslim, his/her other relationships are re-instated
[in the framework of Islam]. Now it becomes incumbent on a Muslim to offer sacrifices to save
his Muslim brother who is related to him through faith; also he must do so in case of his other
relatives - men, women and children - if they are Muslims, as this sacrifice of wealth and life will
actually be an offering in the way of Allah [as it will be for safety of the Muslims].

Those weak ones who, being related to these believers, are a part of them, are true believers. See
how they pray to Allah, saying:  c cc cccÊ c  Also they are humiliated,
oppressed and tortured by the polytheists; they are crying out and asking for divine help;  c
cc cccÊ c c Ê c

cc

   The oppression mentioned here is
general; also it does not say that those people were indulging in sins and were therefore unjust to
themselves. The clear meaning is that the town's people were oppressing and tormenting them
with various kinds of torture - as the history confirms.

Their call for help was couched in a sublime style with excellent wordings. They did not say: 'O
our men!', '0 our leaders!', 'O our people!' or 'O our clan!'. Allah says that they called their Lord
and sought help from their True Master; they said:  c cc cccÊ c c Ê c


cc

   Then they pointed to the Prophet (s.a.w.) and the brave believers who
were with him, saying: ccc ccÊcc cc c ccÊccÊ

They wished that they should have a guardian and a helper, but they prayed to their Lord, the
True Guardian and Helper, to give them human guardian and helper.

íense of 5ono r @
@
Bigotry

Look at the divine manner manifested by the Honored Book; and compare it with our own
natural instinct - you will see a wonderful reality. No doubt, there is an instinct ingrained in
human nature which inspires man to stand for the defense of things he holds dear and considers
them as inviolable, like children, women, dignity, national honor and things like that. It is a
dictate of nature and is the mainspring of many human actions. But this defense is sometimes
praiseworthy, if it is on right course and for right cause; at other times it is blameworthy and
causes infelicity and disturbance in society, if it is unjustified and against the truth.

Islam accepts it in principle to the extent the nature demands, but it nullifies all its details. After
erasing all traces of base instincts, it diverts it towards Allah turning it away from all worldly
things. Reaching this stage, it allows it to function in many of the original situations, but molding
it in the matrix of monotheism. It urges man to have a zealous sense of honor for his men,
women and children, in short for his every right - gearing it to Allah's pleasure. Thus Islam
confirms the dictate of nature, but cleanses it of polluted desires and unhealthy emotions; it
purifies it and turns it into a safe highway which man proceeds on, helped by his nature. Islam
takes it out from darkness of conflict to light of concord and peace. There is no contradiction or
disharmony in various parts or aspects of the sense of honor which Islam encourages man to
have, and regulates its application. All share the basic characteristics of being various aspects of
monotheism, and manifestation of following the truth. Accordingly, all its relevant directives and
rules have turned into broad-based, lasting and comprehensive principles, without any
contradiction or discordance.

}
AN: Ê c Êc c Êc cÊc ccÊc

It is a comparison between the
believers and the unbelievers in their respective styles of fighting; or more precisely, in the two
groups' motives of fighting. This comparison clearly shows the excellence of the believers' way
over that of the unbelievers. The way of the believers leads to, and relies on Allah, in sharp
contrast to the unbelievers' way. This provides another motivation for the believers to fight.

}
AN:  ÊcÊc  cÊc  ccÊcc cÊc ccÊcc c


The unbelievers by following the Satan's way have gone out from the guardianship of
Allah. Now they have no guardian or friend except the Satan who is the friend of polytheists and
of those who worship other than Allah. So, he is their friend and they are Ms friends.
The strategy of the Satan is weak, because it is the way of Ê which is against the way of
Allah, and all power and strength belongs to Allah alone. Now, nothing is left for the way of
Ê, that is, for the strategy of the Satan, except weakness. Allah by expositing the weakness
of the unbelievers' way, encourages the believers to fight against them. Obviously, the statement
that the Satan's strategy is weak   the power of Allah, is not a denial of its hold on those
who follow their desires.

Traditions
[at-Tabrisi] has written under the verse, cc Êc ccc
 c.: "Arms have
been called 'precaution', because it is the instrument with which one guards oneself from
danger." He has further written that this meaning is narrated from Abu Ja'far (a.s.). Again he
writes: "It has been narrated from Abu Ja'far (a.s.) that cÊ means (small)
expeditions, and cc refers to the army." 


Sulayman ibn Khalid has narrated from Abu Abdillah (a.s.) that he said: "0 c Êc ; He
has called them believers, but they were not believers, and it is no honor (for them)." (Then) he
recited: cc Êc ccc
 ,, .. Êcc ÊcÊc cc Êcc
 ; then he said: "If (all) the inhabitants of the heaven and the earth had said, 'Surely Allah
conferred a benefit on me that I was not with the Messenger of Allah (s.a.w.)', they would have
become polytheists; and when a grace from Allah comes to the believers, he says: 'Would that I
had been with them, then I would have fought in the way of Allah.'"  , al-'Ayyashi)

The a thor says: This theme has been narrated also by at-Tabrisi in 
, and by al-
Qummi in his  , from the Imam (a.s.)- The polytheism in this Ê Ê refers to the inner
polytheism, not to the open disbelief which deprives man from the protection of Islam - and we
have explained it earlier.

Humran has narrated that al-Baqir (a.s.) said about the verse, ccÊc ccÊccc
.: "We are those."   

The a thor says: The same book has narrated the same meaning through Suma'ah from as-Sadiq
(a.s.), and its wording is as follows: "And as for His word, ccÊc ccÊcc,
those are we." These two traditions do not aim at giving the explanation of the verse; they fit it
on an obviously very apt situation; it is a painful complaint against the rebellious oppressors of
this Ê

[as-Suyuti writes:] It has been narrated by Abu Dawud (in his  Ê, Ibnu 'l-Mundhir, Ibn
Abi Hatim and al-Bayhaqi (in his   through 'Ata' from Ibn 'Abbas that he said about the
(verse of the) chapter of "The Women": cc
 cÊccÊc cÊ cc
cÊc cc
"It was abrogated by (the verse), c c cc cÊc  cÊc
Êc ÊccÊccÊ, ...[9:122]."

The a thor says: The two verses are not mutually contradictory, so that it could be said that the
latter had abrogated the former, and this non-contradictoriness is quite obvious. Even if there
were any contradictoriness, it would have amounted to particularization or restriction, not
abrogation.

And all praise is for Allah.

Chapter 4 - An-Nisa (The Women), Verses 77-
80
˸Ϣϟ˴΃˴ Ϣ˵ Ϭ˶ ˸ϴϠ˴ϋ
˴ ΐ˴ Θ˶ ϛ˵ Ύ˷Ϥ˴ Ϡ˴ϓ˴ Γ˴ Ύ˴ϛΰ˴˷ ϟ΍ ˸΍Ϯ˵Η΁˴ϭ Γ˴ ϼ˷μ ˴ ϟ΍ ˸΍Ϯ˵Ϥϴ˶ϗ΃˴ϭ˴ ˸ϢϜ˵ ϳ˴ Ϊ˶ ˸ϳ΃˴ ˸΍Ϯ˷ϔ˵ ϛ˵ ˸ϢϬ˵ ϟ˴ Ϟ
˴ ϴ˶ϗ Ϧ
˴ ϳ˶άϟ˴˷΍ ϰ˴ϟ·˶ ή˴ Η˴ Ϫ˶ Ϡ˴˷ϟ΍ Δ˶ ϴ˴ ˸θΨ
˴ ϛ˴ ˴αΎ˷Ϩ˴ ϟ΍ ϥ ˴ ˸Ϯθ ˴ ˸Ψϳ˴ ˸ϢϬ˵ ˸Ϩϣ˶˷ ˲ϖϳ˶ήϓ˴ ΍˴Ϋ·˶ ϝ ˵ Ύ˴ΘϘ˶ ˸ϟ΍
Ζ
˴ ˸ΒΘ˴ ϛ˴ Ϣ˴ ϟ˶ Ύ˴ϨΑ˴˷έ˴ ˸΍Ϯ˵ϟΎ˴ϗϭ˴ Δ˱ ϴ˴ ˸θΧ ˴ Ϊ˴˷ η˴ ΃˴ ˸ϭ΃˴ Η˴˷΍ Ϧ
˶ Ϥ˴ ϟ˶˷ ˲ή˸ϴΧ
˴ Γ˵ ή˴ Χ˶ ϵ΍˴ϭ ˲Ϟϴ˶Ϡϗ˴ Ύ˴ϴ˸ϧ˵˷Ϊϟ΍ ω ˵ Ύ˴Θϣ˴ ˸Ϟϗ˵ ΐ ˳ ϳ˶ήϗ˴ Ϟ ˳Ο ˴ ΃˴ ϰ˴ϟ·˶ Ύ˴ϨΗ˴ ˸ήΧ
˴˷ ΃˴ ϻ˸Ϯϟ˴ ϝ ˴ Ύ˴ΘϘ˶ ˸ϟ΍ Ύ˴Ϩ˸ϴϠ˴ϋ
˴ ϥ˴ Ϯ˵ϤϠ˴˸ψΗ˵ ϻ ˴ ϭ˴ ϰ˴Ϙ
ϼ
˱ ϴ˶Θϓ˴ {77} μ ˶ Η˵ ϥ˶·ϭ˴ Γ˳ Ϊ˴ ϴ˴˷θ ˴ ϣ˵˷ Ν˳ ϭ˵ήΑ˵ ϲ˶ϓ ˸ϢΘ˵ Ϩ˵ϛ ˸Ϯϟ˴ϭ˴ Ε ˵ ˸ϮϤ˴ ˸ϟ΍ Ϣ˵ Ϝ˵˷ ϛ˶έ˸Ϊϳ˵ ˸΍Ϯ˵ϧϮ˵ϜΗ˴ Ύ˴ϤϨ˴ ˸ϳ˴΃ ˲ΔΌ˴ ϴ˶˷γ
˴ ˸ϢϬ˵ ˸Βμ
˶ Η˵ ϥ˶·ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϊ˶ Ϩ˶ϋ ˸Ϧϣ˶ ϩ˶ ˶άϫ˴ ˸΍Ϯ˵ϟϮ˵Ϙϳ˴ ˲ΔϨ˴ δ ˴Σ ˴ ˸ϢϬ˵ ˸Β
Ύ˱Μϳ˶ΪΣ ˴ ϥ ˴ Ϯ˵ϬϘ˴ ˸ϔϳ˴ ϥ˴ ϭ˵ΩΎ˴Ϝϳ˴ ϻ ˴ ϡ˶ ˸ϮϘ˴ ˸ϟ΍ ˯ϻ˵Ά˴Ϭϟ˶ Ύ˴Ϥϓ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϊ˶ Ϩ˶ϋ ˸Ϧϣ˶˷ Ϟ ˱˷ ϛ˵ ˸Ϟϗ˵ ϙ ˴ Ϊ˶ Ϩ˶ϋ ˸Ϧϣ˶ ϩ˶ ά˶ ϫ˴ ˸΍Ϯ˵ϟϮ˵Ϙϳ˴ {78} ϣ˴ ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ ˴ Ϥ˶ ϓ˴ Δ˳ Ϩ˴ δ
˴Σ˴ ˸Ϧϣ˶ Ϛ ˴ Α˴ Ύ˴λ΃˴ Ύ˷ϣ˴ Ύ
΍˱Ϊϴ˶Ϭη ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ ϻ ˱ Ϯ˵γέ˴ α ˶ Ύ˷Ϩ˴ Ϡ˶ϟ ϙ˴ Ύ˴Ϩ˸Ϡγ˴ ˸έ΃˴ϭ˴ Ϛ ˴δ˶ ˸ϔϧ˴˷ Ϧ˶Ϥϓ˴ Δ˳ Ό˴ ϴ˶˷γ
˴ Ϧ˶ϣ Ϛ ˴ Α˴ Ύ˴λ΃˴{79} Ύ˴Ϥϓ˴ ϰ˷ϟ˴Ϯ˴ Η˴ Ϧ˴ϣϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ ω ˴ Ύ˴σ΃˴ ˸ΪϘ˴ ϓ˴ ϝ ˴ Ϯ˵γ˷ή˴ ϟ΍ ϊ˶ τ ˶ ϳ˵ ˸Ϧϣ˴˷
Ύ˱ψϴ˶ϔΣ ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ˴ ϙ ˴ Ύ˴Ϩ˸Ϡγ˴ ˸έ΃˴{80}
{77} Have you not seen those to whom it was said: "Withhold your hands, and establish prayer
and pay zakat"; but when fighting is prescribed for them, lo! a party of them fear men as they
ought to have feared Allah, or (even) a greater fear, and say: "Our Lord! why hast Thou ordained
fighting for us? Wherefore didst thou not grant us a delay to a near end? " Say: "The provision of
this world is short and the hereafter is better for him who guards (against evil); and you shall not
be wronged the husk of a date-stone". {78} Wherever you are, death will overtake you, though
you are in lofty towers; and if a benefit comes to them, they say: "This is from Allah"; and if a
misfortune befalls them, they say: "This is from you." Say: "All is from Allah;" but what is the
matter with these people that well-nigh they do not understand what is told (them)?. {79}
Whatever benefit comes to you, it is from Allah, and whatever misfortune befalls you, it is from
yourself; and We have sent you (O Prophet) to mankind as a Messenger, and Allah is sufficient
as a witness. {80} Whoever obeys the Messenger, he indeed obeys Allah; and whoever turns
back, so We have not sent you as a keeper over them.

Commentary
The verses are connected to the preceding ones, and all together are in one context. These verses
throw light on the affairs of another group of the believers of weak faith; they contain
admonition and remind them that this world is transient while the blessings of the hereafter are
everlasting; and they explain a Qur'anic reality concerning good and evil.

}
AN: ccc cÊ cc Êc c  c  ccccc

To withhold
hands implies refraining from fighting - as the killings (which are a part of fighting) are done by
hands. This verse shows that the Muslims, when faced in the beginning with tyrannies and
oppressions of the unbelievers, felt unable to restrain themselves and bear the oppressions with
patience. They were eager to draw sword. But Allah ordered them to refrain from fighting; they
were rather exhorted to establish the religious rites such as prayer ÊcÊcÊ c c
   (13:11); Ê c c cÊc ccÊccc Ê ÊccÊ cc

cc

c cÊcÊcÊ c c   (8:53); there are many such verses.

In more clear words, the preceding verses show that the calamities and misfortunes too, like
good fortunes, are good and beautiful in their creation. Then how do they turn into misfortunes?
It is only because they do not agree with the nature of some people, or some things, and these
things or people get hurt by them. It means that Allah had not created in these items what would
agree with these people or things. It is this withholding of generosity which is considered
misfortune or calamity for the people or things that get harmed by them, as is clearly seen in the
verse:
ÊcÊc ccc (His) cÊc ccc ÊÊc cc Êcc
ÊÊ cÊc ccc c cÊccc cÊc ÊcÊc
 (35:2).

Therefore, Allah states that this withholding of generosity (when it is withheld), or increase or
decrease in sending His mercy forth depends on the ability or capacity of the subject: How much
is a person or thing able to benefit from His mercy? Allah explains it in a simile: c  c c
ccÊccÊcÊc c (with water)  ccÊ c  (13:17).
Also, He says: cÊc cccÊ cc Êc# ccÊc  cc cc
ccc c c
 cc cc c  (15:21). Thus, Allah bestows a favor on a thing according to what
it deserves and keeping its condition in consideration.  ccc c
ÊcÊ ccc
c cÊc ccÊc   cÊc  (67:14).

We know that blessing and affliction, tribulation and comfort from one thing to another
according to its particular situation and condition, as Allah says: ccÊ cc  cc
Ê ÊcÊc c (2:148). Everything turns to that direction and seeks that item which agrees
with its situation.

From the above discourse you will easily understand that happiness and distress, blessing and
affliction,   this man, who lives with a free will in the light of the Qur'anic teachings, are
strongly connected to his own free will; because he is proceeding on a path which will lead him
to happiness if followed properly, while deviation from it will put him in turmoil and distress.
This, of course, concerns those subjects for which he has been granted free choice.

The Qur'an confirms this understanding, Allah says: Êc c cÊc ccÊcc
c Ê ÊccÊ cc
cc

c cÊcÊcÊ c c   (8:53).
Their pure intentions and good deeds have influence on the bounty which they have been blessed
with; but when their intention is polluted with insincerity and actions tainted with evil, Allah
changes their condition by withholding His mercy from them. He says: c Êc  c
 cc c cccc ÊccÊ cÊc Êcccc
 c  (of
your faults) (42:30). Their actions have a hand in the calamities and misfortunes which befall
them, although Allah pardons most of their misdeeds. Also Allah says:
Êc c c
cc c ccÊcc Êc c cc c cc '(4:79).

However, you should not imagine that when Allah revealed this verse to His Prophet (s.a.w.), He
had forgotten the clear reality which has been stated in the verses which say: Êc cÊc%c
cÊ  (39:62); [Allah]
ÊcccÊ cÊccÊ c (32:7). These
verses clearly show that everything has been created by Allah and is good in itself. And He
says:... cc c cc (19:64);...  ccc cc cc (20:52).
So, the verse (
Êc c cc [4:79]) means that: The good which comes to you
- and all that comes to you is good - is from Allah; and the misfortune which befalls you, it is
misfortune for you because it does not agree with your aims and desires, although in itself it is
good; you have brought it to yourself by your wrong choice and also you have asked Allah in the
same manner. Allah is too great to initiate any evil, harm or misfortune for you.
As explained earlier, the verse is particularly addressed to the Prophet (s.a.w.), yet the meaning
covers all human beings. In other words, this verse, like the other two (Êc c cÊc
ccÊccc Ê ÊccÊ c [8:53]; c Êc  c c
 [42:30]) looks at social affairs as well as individual matters; the human society has its own
existence, will and choice distinct from individual ones.

The society is a living entity in which the past generations and ancient people are dissolved
[succeeded by coming generations]; in this way, the followers are held responsible for the evil
deeds of their predecessors, the living bear the burden of the dead, and the innocent share in the
punishment of the wrong-doers - while in the cases of the individuals it is never allowed. We
have written about this subject in the second volume of this book in the Essay on the rules
governing actions.

Look at the Messenger of Allah (s.a.w.) in the battle of Uhud. He was inflicted grievous wounds
in the face and upper teeth, (and the Muslims too suffered great losses), and he (s.a.w.) was
sinless prophet. If we attribute this adversity to the society - because they had disobeyed the
order given by Allah and His Messenger - it was a misfortune wrought by the society, and he
(s.a.w.) was a part of that society. And if it is attributed to his august person, then it was a
divinely ordained trial which befell him in the way of Allah and in course of his sacred divine
mission, of which he had full insight and in that case it was rather a grace of Allah which raised
his spiritual status and rank.

Likewise, whatever misfortune befalls a people is attributable to their actions from the Qur'anic
point of view - and the Qur'anic view is but truth; and whatever bounty or benefit comes to them,
it is from Allah.

Of course, there are many verses which attribute the benefits to men themselves to some extent.
For example: c cÊc

ccÊc  cÊc cc (against evil),
c c
 cÊc
c
ccÊc  ccÊcÊccÊcÊ (7:96); c
c
ccÊ Imams c cc cc cÊc c
 ccÊc c cc
c  (32:24); c
c cÊccc c cc cÊc ccÊcc
 c


But at the same time Allah says that nothing in His creation has power to reach its intended goal
or to proceed to any good, except when Allah gives it such power and guides it to that goal; as
He says:  c c cc
ÊcccÊ c  c cÊc c  (to its goal)"
(20:50);... c c cccÊ cc
ccc cccccc cÊc
cc
ccÊc
   c Êcc
   (24:21). These two verses in conjunction
with the preceding ones show from another angle how the good comes from Allah, that is, the
man does not possess any good unless Allah gives it into his possession; therefore all the good is
from Allah and the evil is from the man himself. This further explains the verse:
Êc
 c ccc c ccÊcc Êc c cc c cc 

To sum it up, all good comes from Allah, because every good thing is His creation and the
creation is not separable from goodness; and all good is from Him, because it is good, and He is
the owner of all good - others receive goodness only when He gives it into their possession. No
harm, evil or misfortune is attributable to Allah, because evil,
c , is not created, and He is the
Creator. So, what is misfortune? When Allah withholds His mercy from people because of what
their hands have done, it is called misfortune, calamity or evil.

As for the good and evil in the meaning of obedience and disobedience, we have discussed about
its attribution to Allah under the verse: cÊc cc Êcc cÊcc

(2:26), in volume one of this book.

If you see what other exegetes have written on this subject, you will find a great many different
views, a lot of conflicting opinions and various objections that will confound you. We hope that
what we have written here will be enough for one who contemplates in the words of God. Be
careful to keep various aspects of this topic separate from one other, ponder on the Qur'anic
usage of the words,  and  c and
 Ê, and differentiate between the entities
of society and individual, then you will understand this subject clearly.

Traditions
It is written in Ê under the verse, ccc cÊ cc Êc c  c
 
c
ÊÊccÊ 
It is narrated by an-Nasa'i, Ibn Jarir, Ibn Abi Hatim, al-Hakim
(who said that this tradition is 'correct') and al-Bayhaqi (in his   from'Ikrimah from Ibn
'Abbas that he said: '"Abdu 'r-Rahman ibn 'Awf and his group came to the Prophet (s.a.w.) and
said: 'O Prophet of Allah! We did have power when we were polytheists, but since we accepted
the faith, we are humiliated.' The Prophet said: 'I have been ordered to forgive (them); therefore
do not fight (these) people.' When Allah brought him to Medina, He ordered him to fight. But
then they withheld (their hands). So, Allah sent down the verse, ccc cÊ cc
Êc c  c  
"

'Abd ibn Hamid, Ibn Jarir and Ibnu'l-Mundhir have narrated from Qatadah that he said about this
verse: "There were some companions of the Prophet (s.a.w.) who were in a hurry to wage war
while they were at Mecca before Ê
Ê They said to the Prophet (s.a.w.), 'Allow us to take (our)
pickaxes in order to fight these polytheists.' And we have been told that 'Abdu 'r-Rahman ibn
'Awf was among those who had said it. But the Prophet (s.a.w.) forbade them to do so and said,'I
have not been ordered this.' When Ê
Ê came and they were ordered to fight, those people
disliked it, and did in this connection what you have heard. Then Allah said: 
cÊc
 c
cÊ c c c ÊccÊcÊc cccÊ c Êc (against evil); cc Êc
cc cÊcÊ ccc c  

Safwan ibn Yahya narrates from Abu'l-Hasan (a.s.) that he said: "Allah, the High, has said: 'O
son of Adam! By My will you have become such that you wish and say; and by My power you
discharged the duties imposed by Me (on you); and by My bounty you got power to disobey Me.

Êc c ccc c ccÊcc Êc c cc c cc

  And it is so because I have more rights on your good deeds than you have yourself; and
you are more liable to your sins than Me. And it is because I cannot be questioned concerning
what I do, and they shall be questioned.'" ( , al-'Ayyashi)

The a thor says: A slightly different version of this tradition has been quoted in volume one of
this book under the verse: cÊc cc Êcc cÊcc
 (2:26), and we
have discussed it there.

[al-Kulayni has narrated] through his chains from 'Abdu 'r-Rahman ibn al-Hajaj that he said:
"Trial and tribulation was mentioned near Abu 'Abdillah (a.s.), and how Allah reserves it for the
believer. [The Imam, a.s.] said: The Messenger of Allah (s.a.w.) was asked as to who was most
severely put to trial in the world. He said: "The Prophets, then the closer to perfection, and then
the closer; and the believer is put to test in proportion to his faith and the merit of his deeds; he
whose belief is correct and his deeds good, his trial is harder, and he whose belief is feeble and
his deeds weaker, his trial is lesser".'" ( )

The a thor says: There is the famous tradition of the Prophet (s.a.w.): "The world is the prison
of the believer and the paradise of the unbeliever."

It is narrated through several chains from the fifth and the sixth Imams: "Verily when Allah, the
Mighty, the Great, loves a servant, He immerses him in tribulation thorough immersing."   

as-Sadiq (a.s.) said: "The believer is but like the scale of a balance; the more his faith increases,
the more his trouble increases."   

al-Baqir (a.s.) said: "Verily Allah takes care of a believer through trials as a man takes care of his
family through gifts during (his) absence; and denies to him the world as a physician denies
harmful food to a patient."   

as-Sadiq (a.s.) said: "The Messenger of Allah (s.a.w.) has said: 'Allah does not need a servant in
whose property and body there is no share for Allah.'"

'Ali ibn al-Husayn has narrated from his father (peace be on both) that he said: "The Messenger
of Allah (s.a.w.) has said: 'If a believer were to live on a mountain, Allah, the Mighty, the Great,
would surely send someone to him to annoy him, in order that He should give him [the believer]
its reward.'" (c Ê Ê 

as-Sadiq (a.s.) said: "Worries and griefs always remain with a believer until they wipe out his
sins." ( Ê ) The same Imam (a.s.) said: "A believer does not pass forty nights
without something sorrowful happening to him, which reminds his Lord to him."   
'Ali (a.s.) said: "Even if a mountain loved me it would break down." Also, he (a.s.) said: "He
who loves us. the Ê  should prepare for himself a cover against tribulation." (Ê

ÊÊ

The a thor says: Ibn Abi'l-Hadid says in his %ccÊ
ÊÊ
"It is confirmed
that the Prophet (s.a.w.) had said to him ['Ali, a.s.]: 'No one will love you except a believer, nor
will hate you except a hypocrite;' and also it is definitely known that the Prophet (s.a.w.) had
said: Tribulation runs quicker to the believer than water to a downward slope.' These two
premises together lead us to the correct conclusion that even if a mountain were to love 'Ali it
would break down."

You should know that there are so many traditions of this theme, and they support the
Commentary written above.

Ibnu'l-Mundhir and al-Khatib have narrated from Ibn 'Umar that he said: "We were with the
Messenger of Allah (s.a.w.) together with a group of his companions. He said: 'O people! Don't
you know that I am the Messenger of Allah sent to you? They said: 'Certainly.' He (again) said:
'Don't you know that Allah has revealed in his Book that whoever obeys me, he obeys Allah?'
They said: 'Certainly. We bear witness that whoever obeys you, he obeys Allah, and that obeying
you is a part of His obedience.' Then he said: 'So, it is a part of Allah's obedience that you should
obey me; and it is a part of my obedience that you should obey your Imams; if they pray in
sitting position, you should pray in sitting position.'"

The a thor says: The last sentence shows that it is obligatory to follow them completely.

Chapter 4 - An-Nisa (The Women), Verses 81-

84
˲Δϋ˴ Ύ˴σ ϥ ˴ Ϯ˵ϟϮ˵Ϙϳ˴ ϭ˴ ή˶ ˸ϋ΄˴ϓ˴ ϥ ˴ Ϯ˵Θϴ˶˷Β˴ ϳ˵ Ύ˴ϣ ΐ ˵ Θ˵ ˸Ϝϳ˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ ϝ
˵ Ϯ˵ϘΗ˴ ϱ˶άϟ˴˷΍ ή˴ ˸ϴϏ
˴ ˸ϢϬ˵ ˸Ϩϣ˶˷ ˲Δ˴ϔ΋˶ Ύ˴σ Ζ ˴ ϴ˴˷Α˴ ϙ
˴ Ϊ˶ Ϩ˶ϋ ˸Ϧϣ˶ ˸΍ϭ˵ίή˴ Α˴ ΍˴ΫΈ˶ϓ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ ˴ ˸Ϟϛ˴˷ Ϯ˴ Η˴ ϭ˴ ˸ϢϬ˵ ˸Ϩϋ
˴ ˸ν
ϼ
˱ ϴ˶ϛϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ {81} Ϗ ˴ Ϊ˶ Ϩ˶ϋ ˸Ϧϣ˶ ϥ ˴ Ύ˴ϛ ˸Ϯ˴ϟϭ˴ ϥ ˴ ΁˸ήϘ˵ ˸ϟ΍ ϥ
˴ ϭ˵ήΑ˴˷Ϊ˴ Θ˴ ϳ˴ ϼ
˴ ϓ˴ ΃˴ ΍˱ήϴ˶Μϛ˴ Ύ˱ϓϼ˶Θ˸Χ΍ Ϫ˶ ϴ˶ϓ ˸΍ϭ˵ΪΟ ˴ Ϯ˴ ϟ˴ Ϫ˶ Ϡ˴˷ϟ΍ ή˶ ˸ϴ{82} Ϧ ˴ ϣ˶˷ ˲ή˸ϣ΃˴ ˸Ϣϫ˵ ˯˴ Ύ˴Ο ΍˴Ϋ·˶ϭ˴
Ϧ
˴ ϳ˶άϟ˴˷΍ Ϫ˵ Ϥ˴ Ϡ˶ό˴ ϟ˴ ˸ϢϬ˵ ˸Ϩϣ˶ ή˶ ˸ϣϷ ˴ ΍ ϲ˶ϟϭ˵΃ ϰ˴ϟ·˶˴ϭ ϝ ˶ Ϯ˵γή˴˷ ϟ΍ ϰ˴ϟ·˶ ϩ˵ ϭ˷Ω˵ έ˴ ˸Ϯϟ˴ϭ˴ Ϫ˶ Α˶ ˸΍Ϯ˵ϋ΍˴Ϋ΃˴ ϑ ˶ ˸ϮΨ ˴ ˸ϟ΍ ϭ˶ ΃˴ Ϧ
˶ ˸ϣϷ
˴ ΍˵Ϟ˸πϓ˴ ϻ ˴ ˸Ϯϟ˴ϭ˴ ˸ϢϬ˵ ˸Ϩϣ˶ Ϫ˵ ϧ˴ Ϯ˵τΒ˶ Ϩ˴Θ˸δϳ˴ ˸ϢϜ˵ ˸ϴϠ˴ϋ ˴ Ϫ˶ Ϡ˴˷ϟ΍
ϼ
˱ ϴ˶Ϡϗ˴ ϻ˴˷ ·˶ ϥ ˴ Ύ˴τ˸ϴθ ˴˷ ϟ΍ Ϣ˵ Θ˵ ˸όΒ˴ Η˴˷ϻ
˴ Ϫ˵ Θ˵ Ϥ˴ ˸Σ˴έϭ˴ {83} ϳ˶άϟ˴˷΍ α ˴ ˸΄Α˴ ϒ ˴˷ Ϝ˵ ϳ˴ ϥ˴΃ Ϫ˵ Ϡ˴˷ϟ΍ ϰ˴δϋ ˴ Ϧ ˴ ϴ˶Ϩ˶ϣ˸ΆϤ˵ ˸ϟ΍ ν
˶ ή˶˷ Σ˴ ϭ˴ Ϛ ˴δ ˴ ˸ϔϧ˴ ϻ ˴˷ ·˶ ϒ
˵ Ϡ˴˷Ϝ˴ Η˵ ϻ
˴ Ϫ˶ ˴˷Ϡϟ΍ Ϟ˶ ϴ˶Βγ˴ ϲ˶ϓ ˸ϞΗ˶ Ύ˴Ϙϓ˴ Ϧ˴
Ϊ˵˷ η
˴ ΃˴ϭ˴ Ύ˱γ˸΄Α˴ Ϊ˵˷ η ˴ ΃˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ ˸΍ϭ˵ήϔ˴ ϛ˴ ϼ ˱ ϴ˶ϜϨ˴Η{84}
{81} And they say: "Obedience." But when they go out from your presence, a party of them
hatch by night apian other than what you say; and Allah writes down what they hatch by night,
therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. {82} Do
they not then meditate on the Qur'an? And if it were from any other than Allah, they would have
found in it many a discrepancy. {83} And when there comes to them news of security or fear,
they spread it; and if they had referred it to the Messenger and to those in authority among them,
those among them who (can) draw out the truth in it would have known it, and were it not for the
grace of Allah upon you and His mercy, you would have certainly followed the Satan, save a
few. {84} Fight then in Allah's way; this is not imposed on you except in relation to yourself,
and rouse the believers to ardour; maybe Allah will restrain the fighting of those who disbelieve,
and Allah is strongest in prowess and strongest to give an exemplary punishment.

Commentary
The verses are not without some connection with the preceding ones. Apparently, they
supplement the previous talk which had admonished the Muslims of weak faith. It aims at
exhorting them in a manner that would open their eyes, if they pondered and reflected.

}
AN: cÊc 
c  : Obedience is predicate of a deleted subject, as the
scholars have said; and the full sentence is, 'Our business is obedience', that is, 'We obey you
totally.'   (to go out);   (to hatch an evil plan by night); the phrase translated here
as, "other than what you say," may also be rendered as, other than what they say.

The verse says - and Allah knows better: When you call them c
Ê, they say to you that they
will obey you totally in all matters. But when they go out of your presence, they plan at night to
do opposite of what they had told you or opposite of what you had told them. It is reflection on
their determination to act against the orders of the Messenger of Allah (s.a.w.). Then Allah tells
His Messenger to

turn aside from them and have trust in Allah, as He says: "therefore turn aside from them and
trust in Allah, and Allah is sufficient as a protector."

There is no proof that the verse speaks about the hypocrites, as some exegetes have claimed; the
continuation of the context shows that the talk is about the same believers of weaker faith
mentioned above.

}
AN: cÊccÊc ccÊc: It is an exhortation in the form of

'question'.  (translated here as meditation) literally means to take one thing after
another. In this verse it may mean to ponder on one verse after another; or, to ponder on a verse
repeatedly. However, as it aims at showing that there was no discrepancy in the Qur'an, and it
naturally means looking at more than one verse, the former explanation (pondering on one verse
after another) seems more appropriate, although the latter cannot be ruled out completely.

It is an exhortation for them to ponder on the Qur'anic verses. Whenever they want to look at a
revealed order, an expended wisdom, a story, an admonition or any other themes, they must look
at all the relevant verses, of the Meccan period or Medinite, the decisive and the ambiguous; then
they should put them all together to realize that there was no discrepancy or contradiction at all.
Rather it will be seen that the earlier verses verify the later ones, and each confirms the other -
without a trace of any imaginable discrepancy. There is no contradiction: nowhere a verse
negates another, nor do they oppose one another. There is no disharmony: no two verses are
symmetrical in beauty of style or firmness of meanings and themes, because no part of it is
weaker or less perfect than the other. It is a Book confirming in its various parts, oft-repeating,
whereat do shudder the skins.

This total absence of discrepancy will make them believe that the Qur'an is a Book revealed by
Allah, and no one else. If it were from someone else, it could not avoid a lot of discrepancy.
Everything found in this universe - and especially man, who the doubters allege, has written this
Book - in its very existence and by its nature is founded on constant movement and change; is
always in pursuit of perfection. Every single entity in this world in its life's journey passes
through different stages and acquires varying dimensions.

It is hard to find a man who does not think that today he is wiser than he was yesterday.
Everyone believes that the work he has done or the opinion he has formed lately is much better
and reasonable than the one he had had earlier. Even you ponder on a single but prolonged work,
like a book written, a poem composed or a lecture delivered, you will find that its last portion is
better than the first, or that some parts excel the others in quality.

No man is free from discrepancy and difference in his work, or even in his own self; and it is not
one or two differences or contradictions, but a lot. This is a common trend running throughout
the world (including man) which is governed by the laws of gradual change and general
advancement towards perfection. Nothing in this creation remains in one condition for two
consecutive moments; its specificity and situation constantly change.

This shows the true significance of the word 'many' in "many a discrepancy". It is an explanatory
adjective, not a restrictive one. It says: If this Qur'an were from someone other than Allah, they
would have found discrepancy in it, and those discrepancies would have been in a large quantity,
because it is the intrinsic nature of everything which emanates from other than Allah. In other
words, the verse negates all discrepancies, whether a few or many; not that it denies only
'numerous discrepancies' leaving the door open for a few contradictions.

In short, one who meditates on the Qur'an will at once realize that it is a book which deals with
all the affairs related to humanity. It expounds the knowledge of genesis and resurrection;
creation and existence; it explains the general human virtues, and lays down the social and
personal laws which encompass the whole human species and guide them in all big and small
affairs; then there are stories, lessons and sermons. And all this in such an excellent and succinct
style that it challenged the whole world to bring its like. [Then, this book was not written all
together in a short period;] it is made up of verses which were revealed piece-meal in a long
period of twenty three years, in [different times and] various conditions: at night and in day time,
in heat of war and tranquility of peace, in good days and bad, in hardship and ease; [but its
excellence remained unaffected]. There never was any change in its miraculous and supernatural
rhetoric, nor any discrepancy in its excellent knowledge and sublime wisdom, nor in its social
and personal laws. Its later parts agree with what its earlier parts had established, and its details
and branches are consistent with its roots and stems.

Analyze its laws and rules and you will find them firmly based on pristine monotheism; and that
monotheism when looked   divinely gifted wisdom appears in the details c Ê cÊ So
this is the Qur'an.
A man, pondering on it in this manner, is bound to admit because of his vital intelligence and
natural discernment - that this book was not written by someone who was subject to change and
gradual development which permeate the universe, nor was he affected by passage of time. This
is nothing but the speech of Allah, the One, the Subduer.

The verse shows that

1. The Qur'an is within the reach of the normal understanding.

2. The Qur'anic verses explain one another.

3. The Qur'an is a Book which is not liable to abrogation or nullification; it does not need any
completion or refinement; no one has any authority to judge or control it. Because, it is subject to
these things, naturally it will have to undergo change and alternation; but inasmuch as the Qur'an
is free from discrepancy, it cannot admit any change or alternation. Consequently, it is not liable
to abrogation, nullification, etc. It follows that the Ê Ê of Islam will continue up to the Day
of Resurrection.

}
AN: c ÊcÊc ccÊc cc  cccÊc
c 

cÊÊ (to
publish, to spread, to announce). The verse contains a sort of condemnation and reproach to them
for this rumor-mongering. The following sentence, c c cccÊcccÊc
c
cc ccc cÊc c cÊcc cc , clearly shows that
the believers were in danger of going astray because of this adverse propaganda. The danger was
of disobeying the Prophet (s.a.w.); because this is the theme of these verses. This view is
supported by the next verse where the Prophet is ordered to fight the disbelievers even if he
remained alone without any helper.

All this together proves that the "news of security or fear" refers to the false rumors which the
disbelievers' agents used to bring to Medina for creating disharmony and discord among the
believers; and the believers of weaker faith spread it without thinking over it. This in its turn
caused loss of courage and vigor in the believers. However, Allah saved them from following
those satans who had brought such news for discouraging the believers.

These verses fit completely on the events of the Lesser Badr, which was described in the chapter
of "The House of'Imran". The verses agree in theme with those in that chapter, as will be clear on
meditation. Allah says there: (As for) Ê c Êc
ccÊcccÊccÊc
  (even) cÊc cÊc cÊcÊ ccÊc Êcc (to others)
c (against evil) ÊcÊccc cÊ cc ÊcÊc

c  
ccc
ÊcÊc  ccÊccÊccÊ (only)  cÊ c ÊccÊc
 
cÊc c   cc cc ccc (He)". cÊcc Êcc
cÊc (His) cc cÊcÊccÊc cÊ

 ccÊccÊc cÊc ccÊc ÊccÊc ccÊccÊc Ê c
Ê c  c ccccÊcc,
c ccc   (3:172-5).
As you see, these verses describe how the Messenger of Allah , (s.a.w.) was calling the people,
"after the wound had afflicted them" : in the calamity of Uhud, to come with him to meet the
disbelievers, -and how some people were demoralizing the believers, trying to turn them away
from the Prophet (s.a.w.) and frightening them that the polytheists were gathered together against
the believers. Then, the verses assert that all this was a plan of the Satan who spoke through his
friends; and exhort the believers not to fear the Satan and his friends; rather they should fear
Allah if they were believers.

Ponder on these verses and then again on the verses under discussion c ÊcÊc cc
Êc cc  cc ...). You will find no room for doubt that the verses under
discussion too describe the same episode of the lesser Badr. The Qur'an includes that episode in
the list of the behaviors for which it blames the believers of the weaker faith. For example: c
Êc Ê c  c
  ccÊc c c ÊcÊ cÊc c Ê cc c
c cc c ccÊccÊc 
c   And then it goes on to say in the
same tone: "And when there comes to them news of security or fear, they spread it."

}
AN: c cÊcÊcc ccÊc cccÊ c cÊ ccÊc

Ê ccÊc Ê (can)  ccÊcÊcc c cÊc c 
Here they are not
required to refer it to Allah as was done in the preceding verse 59: Êc cccc
Ê cc ccÊccÊc c cc c cÊccÊc c It is
because in that verse the talk was about a disputed legislative order; and on one has any authority
in that field except Allah and His Messenger. But in the verse under discussion they are told to
refer a news of security or fear, and such a news cannot be referred to Allah and His book; the
people who could decide about it were the Messenger and those in authority among them. If the
news were referred to them they could find out its reality and explain to the believers whether it
was true or false, right or wrong.

The knowledge [in "would have known"] means distinguishing truth from falsehood and right
from wrong; it is the same connotation as is found in the verses: ÊcÊc Êc c Êc c
 c c  (5:94); c c cÊc c cÊ c Êc cc c c
c c cÊcÊ
  (29:11).

   (to draw out a talk from ambiguity to distinctness and knowledge); it is derived from
 (to gush out, to stream forth). The phrase, "those among them who (can) draw out the
truth of it", may point to the Messenger of Allah (s.a.w.) and those in authority; that they may
investigate the matter and find out the truth. Or, it may point to those who are required to refer it
to the Messenger and the people of authority; in that case, it would mean that the believers would
know the truth as shown by the Messenger of Allah (s.a.w.) and those in authority.

According to the former interpretation (which is the obvious meaning of the verse), the verse
says that the Messenger and the people of authority will distinguish the truth if they draw out the
reality, that is, if they think that doing so is in the interest of the religion and society. According
to the second interpretation, it will mean: Those believers who ask and are eager to know the
truth of the matter will know it [from the Messenger and the people of authority].

The phrase, c= those vested with authority; those in authority) has the same
connotations in the preceding verse 59: cc Êc ccÊcccÊc c
cÊ c c ÊcÊ ccc As described there, the exegetes have differed
much in the explanation of this phrase; however mainly there are five interpretations. The
meaning which we have mentioned here is more obvious from this verse [as is explained below].

1. The view that  means the leaders of the fighting detachments is not relevant here.
Those leaders had no authority except over a particular band of fighters in a particular combat;
they had no knowledge or authority beyond that. But the verse here talks about something much
bigger and more important: Disturbance of security, spreading of fear and general fright which
the polytheists caused by infiltrating spies and secret agents who spread rumors to demoralize the
believers. What concern the leaders of fighting bands had with such matters? How could they
explain the truth or otherwise of such news if the people referred it to them?

2. The opinion that  means scholars is equally irrelevant. The scholars - and in that era
they were the narrators of traditions, jurisprudents, reciters of Qur'an and theologians - had
expertise in tradition, jurisprudence, etc. But this verse speaks about matters of security and
general feeling of terror; it is concerned with such news which was deeply connected with
political affairs, which if ignored or wrongly handled could disturb the Muslims' lives and result
in such sociological calamities which no reformer could ever put right. It could nullify the
nation's endeavors in the path of its felicity; or could rob them of their supremacy and make them
prey of humiliation and degradation, or leave them to be killed or imprisoned. What expertise did
the scholars - in their capacity as narrators of traditions, experts of jurisprudence or reciters of
Qur'an and so on - have in these matters, that Allah would order the people to refer such news to
them? How could they solve such problems in the political arena?

3. The opinion that it refers to the 'rightly guided' caliphs (Abu Bakr, 'Umar, 'Uthman and 'Ali) is
more baseless. First of all, there is no proof for it in the Book of Allah or a definitely accepted
tradition. Secondly, we have a right to ask: Was the order given in this verse limited to the time
of the Prophet (s.a.w.)? Or, was it general - for his time as well as after him? If it was meant for
his time only, then the four personalities should have been known as the people of authority to all
the people and particularly to the Companions of the Prophet; but the history and traditions do
not record any such especial
status for them at all. In case it was valid for the post-Prophetic era too, then its validity was
bound to expire after those four caliphs had passed away. If so, then the verse should have
contained some indication to that effect as is the case with other verses which announce some
especial rules for the Prophet (s.a.w.); but the verse does not hint at any such limitation.

4. The interpretation of  as the people who 'tie and open', the influential persons, is
equally out of place. Such exegetes know that there was no group, in the days of the Prophet
(s.a.w.), known as ÊÊ c , like other civilized societies which do have well-defined
committees and councils, e.g. cabinet of ministers, delegations sent to conferences, etc. At that
time the only rule implemented in the Ê was of Allah and His Messenger. This difficulty
complied him to say that  were those Companions whose advice was sought and whom
the Prophet (s.a.w.) consulted.

But, the fact remains that the Prophet (s.a.w.) included in his consultations not only the believers
but even hypocrites like 'Abdullah ibn Abi and his band. The story of his consultation in the
battle of Uhud is well-known. How can Allah order the believers to refer such sensitive news to
such people?

Moreover, no one denies that 'Abdu 'r-Rahman ibn 'Awf was among those who had this status in
the life of the Prophet (s.a.w.) and even after him. And these verses, which admonish the
believers of weaker faith and put them to shame for what they had done, have begun with
exposing him and his group in these words: ccc cÊ cc Êc c  c  
c

ÊÊccÊ " This tradition has been narrated by an-Nasa'i (in his  Ê Ê, al-
Hakim (in his  , declaring that it is a correct tradition) and at-Tabari and others in
their books of   (commentary). And the said traditions have been given under "Traditions"
under the preceding verses. Keeping this in view, how can one say that the believers were
ordered to refer this matter to such people?

Now, remains only the fifth interpretation which we had preferred under the verse: cÊc
ccÊc ccÊ c c ÊcÊ ccc (4:59). [That is: The
 are the Twelve sinless successors of the Holy Prophet, s.a.w.]

}
AN: c c cccÊcccÊc
cccÊ ccc cÊc

 c cÊcc cc
As
stated earlier, the verses apparently point to the events of the lesser Badr when Abu Sufyan had
sent Na'im ibn Mas'ud al-Ashja'i to Medina to spread fear and fright among the people in order
that they should not go forth to Badr. Hence, following of Satan means acceptance of the said
news and failure to go to Badr.

In that case, the exception, "save a few", is quite in place; there is no need to strive artfully and
stretch its meaning. Na'im had informed the Muslims that Abu Sufyan had gathered many groups
and readied huge armies; therefore the Muslims should not go out to fight against them,
otherwise they (the Muslims) would beannihilated. This rumor demoralized the people and they
offered many excuses for not going to Badr. Only the Prophet and a few persons nearest to him
remained steadfast, and it is they who are mentioned in the exception phrase, "save a few". Most
of the people had wavered and tried to avoid going out, except a few steadfast ones; then some
more joined them and the group proceeded out.

This interpretation of the exception clause is supported by the earlier-mentioned context and
association, and the meaning is quite clear.

The exegetes have, however, interpreted this clause in various artful ways, none of them free
from distortion or misrepresentation. For example:

1. The grace and mercy of Allah points to the divine guidance which led them to the obedience
of Allah, His Messenger and those in authority; and the excepted 'few' refers to the good-natured
pure-hearted believers. Thus, the verse means: If Allah had not guided you to the obedience by
ordering you to refer the matter to those in authority, you would certainly have followed the
Satan by falling into error and going astray, except a few good-natured believers among you who
would not have deviated from truth and goodness.
COMMENT: This interpretation confines the divine grace and mercy to a certain order while
there is no reason for such restriction. It is not in keeping with the Qur'anic style. Moreover, the
verse apparently describes Allah's favor for something which had already passed and was
completed.

2. The verse means what it apparently says. The believers of weaker faith need extra grace and
mercy from Allah, although the sincere ones too cannot manage without divine care.

COMMENT: If it is its apparent meaning, then the Qur'an, in its sublime literary style, must
have rebutted it here and now. But it has not. Allah says: c c cccÊ cc
c
cc cccccc cÊccc
 (24:21); and He says to His
Prophet (s.a.w.) who was the best of the human beings: cÊc cccÊc
cÊcc
  Êccc c cÊcccc  ccÊcc c cÊc c
c
c cÊcccc cc (punishment) cÊ c ccc
(punishment) cÊ (17:74-75).

3. The divine grace and mercy means the Qur'an and the Prophet (s.a.w.).

4. It means the victory. The exception then is perfectly in place; because the majority stands firm
on truth only when their hearts are happy as a result of victory and similar [worldly] benefits,
which prove to them that God cares for them. Otherwise, if they were to taste bitter truth, then
only a few believers would submit to it, that is, those only who might be having deep insight of
the religion.

5. The exception, "save a few", is related to the verb, "they spread it".

6. No. It is related to the verb: Ê (can)  ccÊcÊcc 

 The exception is in word only; it actually has the connotation of comprehensiveness. Thus the
verse actually means: 'and were it not for the divine grace and mercy, all of you would have
certainly followed the Satan'. It is not unlike the verse:
c ccc c cc Êcc
c
c ÊcÊc
  (87:6-7). Because in this case too, the exception emphasizes
the comprehensiveness of 'not forgetting'.

COMMENT: All these explanations are merely literary affection and trickery.

}
AN:  ÊcÊc cÊ c cÊ c cc 
 ccc
c c cc c
c cÊc  cc.. 
c
 Ê
c  ' is derived from Ê
(discomfort, hardship) and means imposition of duty and responsibility, because the person
concerned undergoes hardship in discharging his duties.   is derived from 
(exemplary punishment). According to 
c, it means: a punishment which
discourages the guilty from committing that error again and makes him into a lesson to others; in
short, a punishment fear of which prevents people from doing such mischief in future.

 (then, so) in "Fight then in Allah's way" signifies that the order to fight, [even alone, if
necessary] is based on the sum-total of the preceding verses, that is, the people's apathy and
lethargy in going forth to face the enemy. It is clearly reflected in the sentences that follow: "this
is not imposed on you except in relation to yourself..." The meaning, therefore, is as follows: As
they are lethargic concerning
Ê and are unwilling to fight, then you, O Messenger of Allah!
should fight the unbelievers on your own; do not be disheartened because of their apathy and
disobedience of the divine command; you will not be asked about their obligation, you are
responsible only for your own duties. As for the others, your only responsibility is to exhort and
rouse them to fight. Therefore, you go forth for fighting and at the same time rouse the believers
to ardor. May be, in this way Allah will prevent the unbelievers from fighting. The sentence,
"this is not imposed on you except in relation to yourself, actually means, 'except concerning
your own deed'. In other words, there is in this excepted clause a deleted first construct of
possessive case.

"may be Allah will restrain...": It was mentioned that   (may be) expresses hope. That hope
can be found in the mind of the speaker, or the addressee, or it may arise because of the
situtation. As such, there is no need to assert that 'may be', when used by Allah, denotes
certainty.

Through this verse, Allah further reviles those people who showed apathy towards
Ê until
Allah ordered His Prophet to go forth for fighting alone; and told him to turn aside from those
sluggish people. He should not exhort them to answer the call c
Ê; rather he should leave
them alone. He should not be discouraged by their behavior. His only responsibility is in relation
to his own self; apart from that, he should rouse the believers to ardor - and then let him who
wants answer the call, and him who wants disobey Allah and His Prophet.

Traditions
[al-Kulayni narrates] through his chains from Muhammad ibn 'Ajlan that he said: "I heard Abu
'Abdillah (a.s.) saying: 'Allah had put some people to shame because of their spreading [rumors],
as He, the Mighty, the Great, says: c ÊcÊc ccÊc cc  cccÊc

c  Therefore, take care not to spread [rumors]'."  

Also he narrates from 'Abdu'l-Hamid ibn Abi 'd-Daylam from Abu 'Abdillah (a.s.) that he said:
"Allah, the Mighty, the Great, has said: cÊccÊc ccÊ c c Êc
Ê ccc; also He has said: c cÊcÊcc ccÊc ccc
Ê c cÊ ccÊcÊ ccÊc Ê (can)  ccÊcÊc c c cÊc
 c  Thus He has returned the people to  from among them, ordering them (the
people) to obey them  and refer all affairs to them."   

The a thor says: This Ê Ê supports the explanation given by us that  in this verse
refers to the same Imams who were mentioned in the 59th verse.

'Abdullah ibn 'Ajlan narrates from Abu Ja'far (a.s.) about the words of Allah: c cÊcÊc
c ccÊc cccÊ c cÊ ccÊ, that he (the Imam, a.s.) said:
"They are the Imams."  , al-'Ayyashi)

The a thor says: This meaning has also been narrated from 'Abdullah ibn Jundab from ar-Rida
(a.s.) in a letter which the Imam (a.s.) had written about al-Waqifiyyah. The same meaning is
narrated by al-Mufid in Ê  from Ishaq ibn 'Ammar from as-Sadiq (a.s.), c , in a
long tradition.

Muhammad ibn al-Fudayl narrates from Abu'l-Hasan (a.s.) about the word of Allah: c c c
ccÊcccÊc
ccc c, that [the Imam, a.s.] said: "Grace is the
Messenger of Allah and His mercy is the Commander of the Believers."  , al-'Ayyashi)

Zurarah has narrated from Abu Ja'far (a.s.), and Humran from Abu 'Abdillah (a.s.), that they said:
"Allah's grace is His Messenger and His mercy is  Ê (love and obedience) of the
Imams."   

Muhammad ibn al-Fudayl narrates from al-'Abdu 's-Salih [the 7th Imam, a.s.] that he said: "The
mercy is the Messenger of Allah (s.a.w.) and the grace, 'Ali ibn Abl Talib (a.s.)." (  )

The a thor says: These traditions are based on the flow of the Qur'an; and they explain the
divine grace and mercy in terms of messengership and imamate. These are the two connected
ropes with which Allah has rescued us from the pit of straying and the trap of the Satan. One of
them is the source of bringing the Truth, while the other is the means of keeping it alive. The last
tradition is more in keeping with the Qur'anic point of view, because Allah has named His
Messenger (s.a.w.) 'Mercy', as He says in His book: c
cÊcc ccc cccc
Êc  (21:107).

'Ali ibn Hadid narrates through Murazim from Abu 'Abdillah (a.s.) that he said: "Allah imposed
a duty on the Messenger of Allah (s.a.w.) which He had not imposed on anyone before him; then
he imposed on him to go forth all alone against all the people, even if he did not find any group
to stand by him; and He had not obliged anyone before or after him to do so." Then he recited
this verse:  ÊcÊc cÊ c cÊ c cc 
 ccc
c c cc 
Then the Imam (a.s.) said: "And Allah granted him to take for himself what Allah has taken for
Himself. Thus Allah, the Mighty, the Great, says:
Êc  ccccÊc ÊcÊcc
 c  And likewise He has made   for the Messenger of Allah (s.a.w.) (equal to) ten
good deeds." ( )

Sulayman ibn Khalid says: "I informed Abu 'Abdillah (a.s.) about what the people said
concerning 'Air (a.s.): 'If he had any right then what prevented him from standing up for it?' (The
Imam, a.s.) said: 'Verily Allah has not imposed such duty to anyone except the Messenger of
Allah (s.a.w.) as He says:  ÊcÊc cÊ c cÊ c cc 
 ccc
c c c
c cc cÊc  cc So, this is not except for the Messenger; and He has
said about the others: [c Êc ÊccÊ cccÊccÊc]  cÊc c c
cÊc cc Ê cc Ê ccc
c; and at that time there was no group to
support him ('Ali, a.s.) in his affair'." ( , al-'Ayyashi)

Zayd ash-Shahham narrates from Ja'far ibn Muhammad (peace be on both) that he said: "The
Messenger of Allah (s.a.w.) never said 'No' when he was asked for anything. If he had it, he gave
it; if he did not have it, he said: 'It will be if Allah so wishes'; and he never took revenge of any
evil (done to him); and he never met any expedition but he himself was on head of it - ever since
the verse was revealed to him:  ÊcÊc cÊ c cÊ c cc 
 ccc
c c
 cc , (  )

The a thor says: There are other traditions too of the same meaning.

Chapter 4 - An-Nisa (The Women), Verses 85-

91
Δ˱ Ό˴ ϴ˶˷γ
˴ Δ˱ ϋ
˴ Ύ˴ϔη˴ ˸ϊϔ˴ ˸θϳ˴ Ϧ˴ϣϭ˴ Ύ˴Ϭ˸Ϩϣ˶˷ ˲ΐϴ˶μϧ˴ Ϫ˵ ϟ˴˷ Ϧ˵Ϝϳ˴ Δ˱ Ϩ˴ δ ˴Σ ˴ Δ˱ ϋ˴ Ύ˴ϔη˴ ˸ϊϔ˴ ˸θϳ˴ Ϧ˷ϣ˴ Ύ˱Θϴ˶Ϙϣ˵˷ ˯˳ ˸ϲη ˴ Ϟ ˶˷ ϛ˵ ϰ˴Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ Ύ˴Ϭ˸Ϩϣ˶˷ ˲Ϟ˸ϔϛ˶ Ϫ˵ ϟ˴˷ Ϧ˵Ϝϳ˴ {85} ΍˴Ϋ·˶ϭ˴
Ύ˱Βϴ˶δΣ ˴ ˯˳ ˸ϲη ˴ Ϟ ˶˷ ϛ˵ ϰ˴Ϡϋ ˴ ϥ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ Ύ˴ϫϭ˷Ω˵ έ˵ ˸ϭ΃˴ Ύ˴Ϭ˸Ϩϣ˶ Ϧ ˴δ ˴ ˸Σ΄˴ Α˶ ˸΍Ϯ˷ϴ˵ Τ
˴ ϓ˴ Δ˳ ϴ˴˷Τ ˶ ˴ΘΑ˶ Ϣ˵Θϴ˷ϴ˶ Σ ˵ {86} ·˶ ˸ϢϜ˵ Ϩ˴˷ό˴ Ϥ˴ ˸Πϴ˴ ϟ˴ Ϯ˴ ϫ˵ ϻ ˴˷ ·˶ Ϫ˴ ϟ˴˶· ϻ Ϫ˵ Ϡ˴˷ϟ΍ ϻ ˴ Δ˶ ϣ˴ Ύ˴ϴϘ˶ ˸ϟ΍ ϡ˶ ˸Ϯϳ˴ ϰ˴ϟ
Ύ˱Μϳ˶ΪΣ ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ˴ ϣ˶ ϕ ˵ Ϊ˴ ˸λ΃˴ ˸Ϧϣ˴ ϭ˴ Ϫ˶ ϴ˶ϓ ΐ ˴ ˸ϳέ˴ {87} Ϡ˴˷ϟ΍ Ϟ ˴˷ ο˴ ΃˴ ˸Ϧϣ˴ ˸΍ϭ˵Ϊ˸ϬΗ˴ ϥ˴΃ ϥ ˴ ϭ˵Ϊϳ˶ήΗ˵ ΃˴ ˸΍Ϯ˵Βδ ˴ ϛ˴ Ύ˴ϤΑ˶ Ϣ˵Ϭδ ˴ ϛ˴ ˸έ΃˴ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ Ϧ ˶ ˸ϴΘ˴ Ό˴ ϓ˶ Ϧ
˴ ϴ˶Ϙ˶ϓΎ˴ϨϤ˵ ˸ϟ΍ ϲ˶ϓ ˸ϢϜ˵ ϟ˴ Ύ˴Ϥϓ˴ Ϫ˵
γ˴ Ϫ˵ ϟ˴ Ϊ˴ Π ˶ Η˴ Ϧ˴Ϡϓ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ˶ Ϡ˶˸πϳ˵ Ϧ˴ϣϭ˴ ϼ ˱ ϴ˶Β{88} ϲ˶ϓ ˸΍ϭ˵ήΟ ˶ Ύ˴Ϭϳ˵ ϰ
˴ Θ˴˷Σ ˴ ˯Ύ˴ϴϟ˶˸ϭ΃˴ ˸ϢϬ˵ ˸Ϩϣ˶ ˸΍ϭ˵άΨ ˶ Θ˴˷Η˴ ϼ
˴ ϓ˴ ˯΍˴Ϯγ ˴ ϥ ˴ Ϯ˵ϧϮ˵ϜΘ˴ ϓ˴ ˸΍ϭ˵ήϔ˴ ϛ˴ Ύ˴Ϥϛ˴ ϥ ˴ ϭ˵ήϔ˵ ˸ϜΗ˴ ˸Ϯϟ˴ ˸΍ϭ˷Ω˵ ϭ˴
ϴ˱˷ϟ˶ϭ˴ ˸ϢϬ˵ ˸Ϩϣ˶ ˸΍ϭ˵άΨ ˶ Θ˴˷Η˴ ϻ
˴ ϭ˴ ˸Ϣϫ˵ Ϯ˵ϤΗ˵˷Ϊ˴Οϭ˴ Κ ˵ ˸ϴΣ˴ ˸Ϣϫ˵ Ϯ˵ϠΘ˵ ˸ϗ΍˴ϭ ˸Ϣϫ˵ ϭ˵άΨ ˵ ϓ˴ ΍˸Ϯϟ˴˷Ϯ˴ Η˴ ϥ˶Έϓ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ ˴ ΍˱ήϴ˶μϧ˴ ϻ ˴ ϭ˴ Ύ{89} ˸ϢϜ˵ Ϩ˴ ˸ϴΑ˴ ϡ˳ ˸Ϯϗ˴ ϰ ˴ ϟ˴·˶ ϥ
˴ Ϯ˵Ϡμ ˶ ϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ ϻ ˴˷ ·˶
Ϫ˵ Ϡ˴˷ϟ΍ ˯Ύ˴η ˸Ϯϟ˴ϭ˴ ˸ϢϬ˵ ϣ˴ ˸Ϯϗ˴ ˸΍Ϯ˵ϠΗ˶ Ύ˴Ϙϳ˵ ˸ϭ΃˴ ˸Ϣϛ˵ Ϯ˵ϠΗ˶ Ύ˴Ϙϳ˵ ϥ˴΃ ˸Ϣϫ˵ έ˵ ϭ˵Ϊλ ˵ ˸Εή˴ μ ˶ Σ ˴ ˸Ϣϛ˵ ϭ˵΅Ύ˴Ο ˸ϭ΃˴ ˲ϕΎ˴Μϴ˷ϣ˶ Ϣ˵ϬϨ˴ ˸ϴΑ˴ ϭ˴ Θ˴ ˸ϋ΍ ϥ ˶ Έ˶ϓ˴ ˸Ϣϛ˵ Ϯ˵ϠΗ˴ Ύ˴ϘϠ˴ϓ˴ ˸ϢϜ˵ ˸ϴϠ˴ϋ
˴ ˸ϢϬ˵ τ˴ Ϡ˴˷δ
˴ ϟ˴ ˸ϢϠ˴ϓ˴ ˸Ϣϛ˵ Ϯ˵ϟΰ˴
ϼ
˱ ϴ˶Βγ ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ ˸ϢϜ˵ ϟ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ
˴ ό˴ Ο
˴ Ύ˴Ϥϓ˴ Ϣ˴ ˴Ϡδ˴˷ ϟ΍ Ϣ˵ Ϝ˵ ˸ϴϟ˴·˶ ΍˸ϮϘ˴ ˸ϟ΃˴ϭ˴ ˸Ϣϛ˵ Ϯ˵ϠΗ˶ Ύ˴Ϙϳ˵ {90} ˸΍ϭ˷˵Ωέ˵ Ύ˴ϣ Ϟ ˴˷ ϛ˵ ˸ϢϬ˵ ϣ˴ ˸Ϯϗ˴ ˸΍Ϯ˵Ϩϣ˴ ˸΄ϳ˴ ϭ˴ ˸Ϣϛ˵ Ϯ˵Ϩϣ˴ ˸΄˴ϳ ϥ˴΃ ϥ ˴ ϭ˵Ϊϳ˶ήϳ˵ Ϧ ˴ ϳ˶ήΧ ˴΁ϥ ˴ ϭ˵ΪΠ ˶ Θ˴γ˴
ϟ˴˷ ϥ˶Έϓ˴ Ύ˴Ϭϴ˶ϓ ˸΍Ϯ˵δϛ˶ ˸έ΃˵ Δ˶ Ϩ˴ ˸Θϔ˶ ˸ϟ΍ ϰ˴ϟ·˶ϫ˵ Ϯ˵ϤΘ˵ ˸ϔϘ˶ Λ˴ Κ˵ ˸ϴΣ ˴ ˸Ϣϫ˵ Ϯ˵ϠΘ˵ ˸ϗ΍˴ϭ ˸Ϣϫ˵ ϭ˵άΨ ˵ ϓ˴ ˸ϢϬ˵ ϳ˴ Ϊ˶ ˸ϳ΃˴ ˸΍Ϯ˷ϔ˵ Ϝ˵ ϳ˴ ϭ˴ Ϣ˴ Ϡ˴δ
˴˷ ϟ΍ Ϣ˵ Ϝ˵ ˸ϴϟ˴·˶ ˸΍Ϯ˵Ϙ˸Ϡϳ˵ ϭ˴ ˸Ϣϛ˵ Ϯ˵ϟΰ˶ Θ˴ ˸όϳ˴ ˸Ϣ ˸ϢϬ˶ ˸ϴϠ˴ϋ ˴ ˸ϢϜ˵ ϟ˴ Ύ˴Ϩ˸Ϡό˴ Ο
˴ ˸ϢϜ˵ Ό˶ ϟ˴˸ϭ΃˵ϭ˴ ˸Ϣ
Ύ˱Ϩϴ˶Βϣ˵˷ Ύ˱ϧΎ˴τ˸Ϡγ ˵ {91}
{85} Whoever intercedes a good intercession shall have a share of it, and whoever intercedes a
bad intercession shall have the responsibility of it; and Allah controls all things. {86} And when
you are greeted with greeting, greet with a better (greeting) than it or return it; surely Allah takes
account of all things. {87} Allah, there is no god but He - He will most certainly gather you
together on the Resurrection Day, there is no doubt in it; and who is more true in word than
Allah? {88} What is the matter with you, then, that you have become two parties about the
hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you
wish to guide him whom Allah has forsaken to stray? And whomsoever Allah forsakes to stray,
you shall by no means find a way for him. {89} They desire that you should disbelieve as they
have disbelieved, so that you might be (all) alike; therefore take not friends from among them
until they migrate in Allah's way; but if they turn back, then seize them and kill them wherever
you find them, and take not from among them a friend or a helper. {90} Except those who reach
a people between whom and you there is a covenant, or who come to you, their hearts shrinking
from fighting you or fighting their own people; and if Allah had pleased, He would have given
them power over you, so that they would have certainly fought you; therefore if they withdraw
from you and do not fight you and offer you peace, then Allah has not made for you a way
against them. {91} Shortly you will find others who desire that they should be safe from and
secure from their own people; as often as they are sent back to the mischief they get thrown into
it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain
their hands, then seize them and kill them wherever you find them; and against these We have
given you a clear authority.

Commentary
The verses are connected with the preceding ones, as these are concerned with the order of
fighting against a particular group of polytheists - the double-faced among them. On meditation
it is seen that they were revealed about some polytheists who claimed to accept Islam in presence
of the believers, and then they returned to their homes and joined the polytheists in disbelief.
[When a chance came to fight them], the believers were divided; one group said that they should
be fought against, while the other opposed it and interceded for them because they had accepted
Islam. But Allah offers them only two alternatives: they should [leave their original place and]
emigrate to Medina otherwise they should be struck at. Then He warns the believers against
interceding for such people.

Such people will be repeatedly followed by others like them; all of them will be required to offer
peace to the Muslims; if they fail to do so, they should be fought. This is the main theme, for
which the ground is paved by describing the condition of intercession in one verse, and offering
of greetings in another, as it is relevant to offering of peace.

}
AN:
Êc  ccc  
c  and   both have the same
meaning, that is, share [although we have translated the latter as 'responsibility']. Intercession is a
sort of mediation aimed at making up a deficiency or gaining a benefit, etc. As such it has some
influence in bringing out the desired effect. Therefore, it cannot escape its responsibility, and
will have to share the blame or reward of the thing interceded for. The interceder will have his
share of good or evil resulting from the intercession. That is why Allah says:
Êc
  ÊcÊcÊc
   cc 

By mentioning this reality, Allah reminds the believers and warns them to be careful when
interceding for someone. They should refrain if the subject of intercession was undesirable and
likely to cause evil and mischief. For example, some believers had interceded on behalf of the
double-faced polytheists that they should not be attacked. Those interceders should have realized
that if a small evil is left unopposed and allowed to grow and spread, it would result in such a
great evil that no one would be able to stand against it and it would destroy the tilt and the stock.
The verse therefore contains a prohibition of bad intercession, that is, intercession for those
indulging in oppression and transgression, hypocrisy and polytheism - in short for those who
create mischief on the earth.

}
AN: c Êcccc Êcc : A greeting should be returned with a

better or a similar greeting. It is a general order covering all greetings; but in this context it is
applicable to the greeting of peace which might be addressed to the Muslims, as the following
verses show.

}
AN: ÊcÊc ccccccc c cc cÊc: Its meaning is
clear. It gives a sort of reason to the orders given in the preceding two verses: Adhere to the
order given to you regarding good and bad intercession; and do not ignore the greetings offered
to you, by turning aside or rejecting it; because a day is sure to come when Allah will gather you
all and reward or punish you for acceptance or rejection of His commandments.

}
AN:
Êc cÊcc ÊccÊcÊccÊcc c
  ccÊc
Ê
  c Ê cÊcÊ ccÊc (to unbelief) c ÊcÊcÊc
c Ê
(group, party);   (to return). The theme shows that the verse in a way branches out from
the preceding one which had paved the way for it, that is,
Êc  ccc
  The meaning will be as follows: As a bad intercession makes the interceder share
in its bad effects, then what has happened to you, 0 believers, that you have become divided into
two groups regarding the double-faced polytheists? Why are you disputing among yourselves?
One party says that those polytheists should be fought against, while the other intercedes for
them and exhorts the believers not to fight. This latter group wants you to leave the tree of
mischief alone; not realizing that the tree will go on growing with the polytheists' growth, and
will bear fruit when those polytheists become stronger. The fact remains that Allah has let them
return to straying after they had got out of it; it was done as a punishment for what they had
earned of evil deeds. Do you want - through your intercession - to guide those whom Allah has
left to go astray? But whosoever is left by Allah to go astray, cannot get to the path of guidance.

The sentence: "And whomsoever Allah forsakes to stray, you [second person singular] shall by
no means find a way for him", is addressed directly to the Prophet (s.a.w.), instead of the
believers; it is intended to show that those Muslims who had interceded on behalf of the double-
faced polytheists were not capable of understanding this speech properly; otherwise, they would
not have interceded. That is why Allah has turned away from them and addressed the Prophet
(s.a.w.), who had true and clear knowledge of these realities.

}
AN: Êc cÊcc Êc  cccÊ


It is a further explanation of the
words, Ê cÊcÊ ccÊc (to disbelief) c ÊcÊcÊcccc Êc
c cÊ c ÊcÊcÊ c cc  The meaning: They disbelieved, and then went
further in disbelief, until now they wish you to join them in their disbelief, so that you too might
become like them. Then Allah forbids the Muslims to take friends from among them except
when they leave their homes and migrate in the way of Allah. If they fail to do so, then your only
duty towards them is to seize them and kill them wherever they are found; the believers must
refrain from befriending them or seeking their help. The clause, "but if they return back",
indicates that the believers must ask them to migrate; if they migrated then they should be taken
as friends, otherwise they are to be killed.

}
AN: 
cÊ c ÊcÊcc

ccc c  cÊ

Allah has excluded
two groups from the above order  cÊcccÊc  cÊcc cÊc Êcc
 cÊ One: Those who reach a people who have made a covenant with the Muslims. Two:
Those disbelievers who find themselves in a dilemma; they do not like to fight the Muslims, nor
do they relish the idea of fighting against their own people. Thus they withdraw from the
believers and offer them peace; they are neither with the believers nor against them. These two
groups are excepted from the above order.

}
AN: Êcc c cÊ c  cÊ c

cÊc ccccÊ 
It is
a forecast that shortly you will face another group, like the second excepted one. They will try to
be safe from you as well as from their own people. But Allah tells the believers that those people
are hypocrites; no trust should be put in their covenants or their offer of peace. That is why Allah
has changed the two positive conditions imposed on the former group  cÊc Ê ccc
ccc Êccccc
 with the negative conditions for this latter one: cÊc
cc Ê ccc (do not) cc
cc  cÊ cÊ  It is a sort of
warning that the believers should remain on guard against them. The meaning is clear.

On Greetings
The peoples and nations, civilized and uncivilized, developed and less developed, all have their
own ways of greetings used when one person meets another; these greetings take various forms:
there is nodding of head or bowing it, raising hand in various ways, removing the hat and many
similar gestures. It all depends on different factors active in the society, concerned.

Look at different forms of greetings found in various societies, and you will find that all of them
demonstrate a sort of submission, self-abasement and degradation, offered by a lowly person to
an august personality, by a plebeian to a high-bred, by an obedient follower to the one in
authority, by a slave to his master. In short, all these customs are relics of the slavery system
which has prevailed throughout the world from the early primitive ages in one form or the other.
That is why these greetings are always offered by a follower to his leader, and a subordinate to
his superior. This, in short, is a result of idolatry nurtured by the system of slavery.

As you know, the most important aim of Islam is to erase idolatry and every rite resulting from
or based on it. That is why Islam has initiated a system of greeting free from such defects, in
contrast to the relics of idol worship and slavery. The Islamic greeting offers peace to the greeted
one. It offers him safety from transgression against his rights, and assures him that he has
nothing to fear from the greeter concerning his natural freedom bestowed on him by the Creator.
Obviously, it is the first requirement of a social order based on mutual cooperation that the
individual members should feel secure and safe from one another as far as their lives, honor and
properties are concerned. Every social trouble emanates from one of these three factors.

This is the    (peace, greeting) which Allah has prescribed for the people when they meet
each other. He says: c ÊcccÊ  ccc

c Êcc  ccÊc
  (and)  (24:61); cc Êc ccccÊ  cÊcÊcc cÊ  c
 ccÊc c
 cc cÊ c  cÊ c ccccÊcccc
  (24:27). Allah has taught His Messenger (s.a.w.) to greet the believers - although he is
their Chief: c ÊcÊ c Êc c c c  cccc 
cccccc
cÊ c ccc  ,..." (6:54); and also ordered him to offer peace to the
others: cc ccÊcc cccÊc Êc ccc (43: 89).

Greeting, by offering 'peace', was common in pre-Islamic Arabia, as is seen in the poetry and
other forms of literature transmitted from them.  says: "The Arabs in pre-Islamic
days greeted each other in various ways: one said to one's companion: 'Good morning to you',
and 'You be safe from disdain'; also it was said: 'Peace be on you'; in a way it was a symbol of
mutual peace and a declaration that there was to be no fighting between them: Then Allah sent
Islam to them and they were told to use only the 'Peace' formula for greeting, and ordered to say
it loudly."

At the same time, Allah mentions it several times in the stories of Ibrahim (a.s.). It provides
evidence that this was, like Ê

, etc., a relic of the pure religion of Ibrahim (a.s.) among the
Arabs. Allah describes him as saying to his father [i.e., uncle]: c  
ccccc c

ccc cc c;..." (19:47). Also He says: c c c  ccc
Ê c Êcc cÊc  
ccc  cÊ(11:69). This story is narrated in
more than one place in the Qur'an.

Allah has taken it as His own greeting and used it in various places in His book: ccc
Êc ccÊc  (37:79); cccÊ  (37:109); cc Musa c
(37:120): ccc  (37:130); c
cccÊ (37:181).

Then Allah says that it is the greeting of the honored Ê c ÊcÊc c cc c cc
c c  
cccc" (16: 32);... cÊc c cc  i c
c
ccc (13:23-24) And the same will be the greeting of the people of the Garden:
cÊ c c c c Êc
c (10:10); Êc ÊccÊcÊ c cc c
  c
cÊc 
cc
 (56:25-26).

Traditions
It is written in 
c under the verse, c Êccc
'Ali ibn Ibrahim
has narrated in his   from the two Truthful ones [the 5th and the 6th Imams, a.s.] "In this
verse, greeting means 'Peace' and other [acts of] kindness."

[al-Kulayni narrates] through his chains from as-Sakuni that he said: "The Messenger of Allah
(s.a.w.) has said: To offer (greeting of) peace is an [act of] voluntary righteousness, and to give
its reply is obligatory.'"  

Jarrah al-Madaini narrates from Abu 'Abdillah (a.s.) that he said: "A younger should offer
greeting to an elder; a walker to the sitter and a small group to the bigger one."   

'Uyaynah narrates through Mus'ab from Abu 'Abdillah (a.s.) that he said: "A small group should
begin salutation to the bigger one; a rider to the walker; riders of mules to the riders of donkeys
and the riders of horses to the riders of mules,   

Ibn Bakir narrates from one of his fellows from Abu 'Abdillah (a.s.) that he heard him saying:
"The rider salutes the walker, and the walker (salutes) the sitter; and when [two] groups meet, the
smaller one salutes the bigger one; and when one person meets a group, he will offer greeting to
the group." (  )

The a thor says: A nearly similar tradition has been narrated in  Ê from al-
Bayhaqi from Zayd ibn Aslam from the Prophet (s.a.w.).
Abu 'Abdillah (a.s.) said: "When a group passes by [another] group, it is enough if one of them
offers greeting; and if greeting was offered to a group then it is sufficient if one of them replies."
( )

ash-Shaykh narrates through his chains from Muhammad ibn Muslim that he said: "I visited Abu
Ja'far (a.s.) and he was praying; so I said: 'Peace be on you;' he said: 'Peace be on you;' then I
said; 'How do you do?' But he [the Imam, a.s.] remained silent [i.e., did not reply]. When he
finished the prayer, I said: 'Should one reply to the salutation when one is praying?' He said:
'Yes, in the same words he was saluted with.'" (ÊÊ )

Mansur ibn Hazim narrates from Abu 'Abdillah (a.s.) that he said: "When a man salutes you and
you are praying, you will return [the same words] as he had used (but) in a low voice."   

[as-Saduq narrates] through his chains from Mas'adah ibn Sadaqah from Ja'far ibn Muhammad
from his father (peace be on both) that he said: "Do not greet the Jews, nor the Christians, nor the
Fire-worshippers, nor the idol-worshippers; (greet) neither (those who are sitting) on tables
where liquor is being used, nor on the people (playing) chess and backgammon; (salute) not an
effeminate person, nor a poet who slenders married women; (you should) not greet one who is
praying because he is unable to return (your) greeting (inasmuch as greeting a Muslim is a
voluntary good act while to return it is obligatory); (likewise, do not greet) an interest-eater, nor
a man sitting for evacuating the bowels, nor a person who is in Turkish bath, nor a sinful person
who manifests his sins." ccÊÊ Ê

The a thor says: There are numerous traditions of the above-quoted themes. The preceding
commentary sufficiently explains the traditions. 'Peace' as a greeting announces that there is
peace, security and safety extended between the two parties on the basis of equality and balance,
and that neither wants to overpower the other. Of course, the traditions guide that a younger
should salute his elder; a smaller group or a single man should greet a larger group; but it is not
against the principle of equality; it only shows that everyone is bound to respect the others'
rights. Islam does not want people to neglect others' rights, or ignore the virtues and excellence
found in others. On the contrary, it has ordered its followers to pay respects to those who are
more virtuous, and to recognize the rights of the right-holders. At the same time Islam does not
allow a virtuous person to be proud of his virtues or to think himself as superior to others, or to
transgress the limit by showing arrogance or haughtiness against fellow human beings. Because,
such behavior would disturb the balance between various sections of the society.
The prohibition of saluting some groups is based on the Qur'anic injunction against befriending
them or inclining towards them. Allah says: cccÊc¥ ccÊc%Ê   cc 
(5:51); ccccccccc  (60:1); ccc  ccÊ c Êc
c
  (11 :113).

Of course, sometimes it appears in the interest of Islam to go near some unjust people with an
aim to convey the message of religion or to make them hear the word of truth; and then it
becomes necessary to greet them in order to establish good rapport with them. For instance,
Allah has told the Prophet (s.a.w.): cc ccÊ [the unbelievers] c c
(43:89). Also, He praises the believers in these words:... c ÊcÊc c cÊc
Êc 
cc
63).

It is narrated that a man said to the Prophet (s.a.w.): "Peace be on you." He (the Prophet) said:
"And on you be peace and mercy of Allah." Then another man said: "Peace be on you and mercy
of Allah'; and (the Prophet) said: 'And on you be peace and mercy of Allah and His blessings."
Then a (third) man said: "Peace be on you and mercy of Allah and His blessings"; and (the
Prophet) said: "And on you?" That man said: "You decreased me (i.e. shortened the reply to my
greeting); then where is the word of Allah: c Êcccc Êcc cc Êc
c (greeting) Êc  The Prophet (s.a.w.) said: 'You did not leave for me anything to add,
so I returned to you the like of it.'" ( , as-Safi)

The a thor says: A similar tradition has been narrated in Ê from Ahmad (in
Ê, Ibn Jarir, Ibnu'l-Mundhir, Ibn Abi Hatim, at-Tabarani and Ibn Marduwayh through
good chain from Salman al-Farisi.

al-Baqir (a.s.) said: "The Commander of the Believers (a.s.) passed by a group and greeted them.
They said: 'On you be peace and mercy of Allah and His blessings and His pardon and His
pleasure.' The Commander of the Believers (a.s.) said to them: 'Do not take us beyond that which
the angels had said to our father, Ibrahim; they had said: ÊcccÊcc c  cc
ccc

ccÊcÊ  (11:73)'" ( )

The a thor says: It indicates that the Ê in complete greeting (i.e., the words of the greeter,
'Peace be on you and the mercy of Allah and His blessings') is taken from the pure religion of
Ibrahim (a.s.), and it supports what we have written earlier that the greeting with 'Peace' is a part
of the religion of Ibrahim (a.s.).

as-Sadiq (a.s.) said: "The completion of greeting for a resident is to shake hands, and completion
of salutation for a traveler is to embrace."   
The Commander of the Believers (a.s.) said: "When one of you sneezes, say: 'May Allah have
mercy on you, and he should reply: 'May Allah forgive you and have mercy on you.' Allah, the
Sublime, says: c Êcccc Êcc cc Êc (greeting) Êc c
Ê 

A maid brought a bouquet of flowers to al-Hasan (a.s.). He said to her: "You are freed for the
sake of Allah." Someone told him something about it. He (a.s.) said: "Allah, the High, has taught
us manners and said: c Êcccc Êcc cc Êcc (greeting)
Êc  And better than it (flower bouquet) was her emancipation."  

The a thor says: As you see, these traditions extend the meaning of greeting' in this verse.

It is written in 
c, under the verse:

Êc cÊcc ÊccÊcÊcc
Êcc c
  ; that the commentators differed in opinion as about whom this verse
was revealed. It is said that it was revealed about a group who came to Medina from Mecca and
pretended before the Muslims that they were believers. Then they returned to Mecca claiming
that Medina's [climate] was unhealthy; and at Mecca they showed polytheism. Later they
travelled with the merchandise of the polytheists to Yamamah. The Muslims wanted to fight
them, but then they differed among themselves. Some said: "We should not do so because they
are believers." Others said: "They are polytheists." Therefore, Allah revealed this verse. at-
Tabrisi says that it has been narrated from Abu Ja'far (a.s.).

It is narrated in   of al-Qummi under the verse: Êc cÊcc Êc  c c
ÊcÊc  
"It was revealed about two tribes, the Ashja' and Banu Damrah. It
happened that when the Messenger of Allah (s.a.w.) proceeded to Hudaybiyyah, he passed by
their places. The Messenger of Allah (s.a.w.) had concluded a truce with Banu Damrah and made
an agreement with them. The companions of the Messenger of Allah (s.a.w.) said: 'O Messenger
of Allah! Here are Banu Damrah nearer to us, and we are afraid they might attack Medina
violating [our agreement,] or help the Quraysh against us; so [it would be prudent] if we begin
with them.' The Messenger of Allah (s.a.w.) said: "Never. Surely they are the most dutiful of
Arabs towards parents, the best to join relationships and the strictest in keeping a promise among
them.'

"The place of the Ashja' was nearer to that of Banu Damrah - and they were a clan of Kinanah.
There was an alliance between the Ashja' and Banu Damrah for mutual care and security. There
came drought in the area of the Ashja' while that of Banu Damrah was green. Therefore, the
Ashja' proceeded towards Banu Damrah. Hearing this, the Messenger of Allah (s.a.w.) prepared
to go to the Ashja' for fighting, because of the agreement that he had with Banu Damrah [and he
wanted to defend them from the Ashja']. Then Allah revealed: Êc cÊcc Êc
  c cÊcÊc  c cÊcc Êc (all)  cÊccc  c
ccÊc cÊc c cÊ c cc cÊcccÊc  cÊcc c
Êc Êcc cÊccccccÊcc cccÊ


"Then Allah excepted the Ashja' and said: 
cÊ c ÊcÊcc

c c Êcc
cÊc cccc ÊccccÊ cÊ c Ê  cc Ê ccc Ê c
Ê c c

cc cÊcÊc
 cc cÊc cÊc
 ccc cÊc
Êc cÊc cÊccÊc cÊc Ê cccccc Êcc
ccc
cÊcÊcÊ cccccc c  cÊ

"The area of the Ashja' comprised of al Bayda', al-Hill and al-Mustabah, and they had reached in
vicinity of the Messenger of Allah (s.a.w.). They were frightened because of this proximity to the
Messenger of Allah (s.a.w.) that he might send someone to fight them, while the Messenger of
Allah (s.a.w.) was apprehensive that they might attack his outer regions. Therefore, he thought of
proceeding towards them. When he was thinking about it, the Ashja' came and descended at the
reef of Sala' - their chief was Mas'ud ibn Rujaylah and they were seven hundred strong. It was in
the month of Rabi'u'l-Awwal, 6 A.H. The Messenger of Allah (s.a.w.) called Usayd ibn Husayn
and said to him: 'Go with some of your companions to find out why the Ashja' have come here.'

"Usayd went out with three of his companions and stood before them [the Ashja'] and asked:
'What has brought you here?' Mas'ud ibn Rujaylah, the Chief of the Ashja', went towards Usayd
and greeted him and his companions. Then the Ashja' said: 'We have come to make an agreement
with Muhammad.' Usayd returned and informed the Messenger of Allah (s.a.w.). The Messenger
of Allah (s.a.w.) said: They were afraid that I might fight them; therefore they wanted peace
between me and them.' Then he sent to them ten camel-load of dates, and said: 'It is a good thing
(to send) present before (a serious) work.' Thereafter he went to them and said: '0 people of
Ashja'! what has brought you here?' They said: 'Our home is near you, and there is none in our
nation [i.e., tribe] smaller in number than us; so we were disturbed at the thought of fighting you
because we are in close proximity to you; and also we were disturbed at the thought of fighting
our own tribe because of the smallness of our number among them; therefore we have come to
conclude an agreement with you.' The Prophet (s.a.w.) accepted it and made an agreement with
them. They stayed there that day and then returned to their area. It was about them that the verse
was revealed: 
cÊ c ÊcÊcc

c c ÊcccÊc ccc
ÊcÊcÊ cccccc c  cÊ"

al-Fadl Abu'l-'Abbas narrates from Abu 'Abdillah (a.s.) about the word of Allah: c Êccc
cÊ cÊ c Ê  cc Ê ccc Ê cÊ c c

, that he said: "It was
revealed about Banu Mudlij; because they came to the Messenger of Allah (s.a.w.) and said: 'Our
hearts are not ready to bear witness that you are the Messenger of Allah; therefore we are not
with you nor with our people, [i.e. tribe] against you.'" al-Fadl says: "I said: 'How did the
Messenger of Allah (s.a.w.) treat them? [The Imam, a.s.] said: 'He entered into a truce with them,
until he is finished with [other] Arabs; then he would invite them [to Islam]; if they accepted
[then well and good]; otherwise, he would fight them.'" ( )

Sayf ibn 'Umayrah says: "I asked Abu 'Abdillah (a.s.) about [the verse], Ê cÊ c Ê  c
c Ê ccc Ê cÊ c c

cc cÊcÊc
 cc cÊc c
Êc
 ccc cÊcÊc cÊc cÊc He said: 'My father used to
say: "It was revealed about Banu Mudlij; they remained neutral, so they did not fight the Prophet
(s.a.w.) and were not with their people." ' I said: 'Then what did he do with them?' He said: 'The
Prophet (s.a.w.) did not fight them, until he finished with his enemy; then he threw it at them in
the same way.'" ( , al-'Ayyashi)

It is narrated from Abu Ja'far (a.s.) that he said: "The words of Allah, c

c c Êc
ccÊc cc, refers to Hilal ibn 'Uwaymir as-Salami; he made a covenant with the
Messenger of Allah (s.a.w.) on behalf of his people; and he said during that covenant: 'On the
condition that we do not frighten whoever conies to us [from you], 0 Muhammad! and you do
not frighten whoever comes to you [from us].' So Allah forbade standing against someone with
whom agreement was made." 
cc

The a thor says: These and nearly similar themes have been narrated in Ê,
through various chains from Ibn 'Abbas and others.

Also, it is written therein: Abu Dawud (in his  Ê) , Ibnu'l-Mundhir, Ibn Abi Hatim, an-
Nahhas and al-Bayhaqi (in his   have narrated from Ibn 'Abbas regarding the verse:

cÊ c ÊcÊcc

, that it was abrogated by the verse of the chapter of
"Repentance": c ÊcÊc cÊ cÊc
 c cÊc cÊc  c Êc
c cÊ [Qur'an, 9:6].

Chapter 4 - An-Nisa (The Women), Verses 92-

94
Δ˳ Ϩ˴ ϣ˶ ˸Άϣ˵˷ Δ˳ Β˴ ϗ˴ έ˴ ή˵ ϳ˶ή˸ΤΘ˴ ϓ˴ Ύ˱Ότ ˴Χ ˴ Ύ˱Ϩϣ˶ ˸Άϣ˵ Ϟ ˴ Θ˴ ϗ˴ Ϧ˴ϣϭ˴ Ύ˱Ότ ˴Χ ˴ ϻ ˴˷ ·˶ Ύ˱Ϩϣ˶ ˸Άϣ˵ Ϟ˴ Θ˵ ˸Ϙϳ˴ ϥ˴΃ Ϧ ˳ ϣ˶ ˸ΆϤ˵ ϟ˶ ϥ
˴ Ύ˴ϛ Ύ˴ϣϭ˴ ϥ ˴ Ύ˴ϛ ϥ˶Έϓ˴ ˸΍Ϯ˵ϗΪ˴˷ μ ˴˷ ϳ˴ ϥ˴΃ ϻ ˴˷ ·˶ Ϫ˶ Ϡ˶˸ϫ΃˴ ϰ˴ϟ·˶ ˲ΔϤ˴ Ϡ˴˷δ˴ ϣ˵˷ ˲Δϳ˴ Ω˶ ϭ˴
ϭ˴ ˸ϢϜ˵ ϟ˴˷ ϭ˳˷ Ϊ˵ ϋ
˴ ϡ˳ ˸Ϯϗ˴ Ϧ˶ϣ˲ΔϤ˴ Ϡ˴˷δ ˴ ϣ˵˷ ˲Δϳ˴ Ϊ˶ ϓ˴ ˲ϕΎ˴Μϴ˷ϣ˶ ˸ϢϬ˵ Ϩ˴ ˸ϴΑ˴ ϭ˴ ˸ϢϜ˵ Ϩ˴ ˸ϴΑ˴ ϡ˳ ˸Ϯϗ˴ Ϧ˶ϣ ϥ ˴ Ύ˴ϛ ϥ˶·ϭ˴ Δ˳ Ϩ˴ ϣ˶ ˸Άϣ˵˷ Δ˳ Β˴ ϗ˴ έ˴ ή˵ ϳ˶ή˸ΤΘ˴ ϓ˴ ˲Ϧϣ˶ ˸Άϣ˵ Ϯ˴ ˵ϫ Δ˱ Ϩ˴ ϣ˶ ˸Άϣ˵˷ Δ˳ Β˴ ϗ˴ έ˴ ή˵ ϳ˶ή˸ΤΗ˴ ϭ˴ Ϫ˶ Ϡ˶˸ϫ΃˴ ϰ˴ϟ·˶
ϛ˴ ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ ˴ ϣ˶˷ Δ˱ Α˴ ˸ϮΗ˴ Ϧ ˶ ˸ϴό˴ Α˶ Ύ˴ΘΘ˴ ϣ˵ Ϧ˶ ˸ϳή˴ ˸Ϭη ˴ ϡ˵ Ύ˴ϴμ˶ ϓ˴ ˸ΪΠ ˶ ϳ˴ ˸Ϣϟ˴˷ Ϧ˴Ϥϓ˴ Ύ˱Ϥϴ˶ϜΣ ˴ Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ˴ Ύ{92} Ύ˴Ϭϴ˶ϓ ΍˱Ϊϟ˶Ύ˴Χ Ϣ˵ Ϩ˴˷Ϭ˴ Ο ˴ ϩ˵ ΅˵ ΍˴ΰΠ ˴ ϓ˴ ΍˱ΪϤ˶˷ ό˴ Θ˴ ϣ˵˷ Ύ˱Ϩϣ˶ ˸Άϣ˵ ˸ϞΘ˵ ˸Ϙϳ˴ Ϧ˴ϣϭ˴
Ύ˱Ϥϴ˶ψϋ ˴ Ύ˱Α΍˴άϋ ˴ Ϫ˵ ϟ˴ Ϊ˴˷ ϋ
˴ ΃˴ϭ˴ Ϫ˵ Ϩ˴ ό˴ ϟ˴ϭ˴ Ϫ˶ ˸ϴϠ˴ϋ
˴ Ϫ˵ Ϡ˴˷ϟ΍ ΐ
˴ π ˶ Ϗ ˴ ϭ˴ {93} Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ˴ ϲ˶ϓ ˸ϢΘ˵ ˸Αή˴ ο ˴ ΍˴Ϋ·˶ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ ϰ˴Ϙ˸ϟ΃˴ ˸ϦϤ˴ ϟ˶ ˸΍Ϯ˵ϟϮ˵ϘΗ˴ ϻ ˴ ϭ˴ ˸΍Ϯ˵Ϩϴ˴˷Β˴ Θ˴ ϓ˴
ϛ˵ Ϛ ˴ ϟ˶ά˴ ϛ˴ ˲Γή˴ ϴ˶Μϛ˴ Ϣ˵ ϧ˶ Ύ˴ϐϣ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϊ˴ Ϩ˶όϓ˴ Ύ˴ϴ˸ϧΪ˵˷ ϟ΍ Γ˶ Ύ˴ϴΤ ˴ ˸ϟ΍ ν ˴ ή˴ ϋ ˴ ϥ ˴ Ϯ˵ϐΘ˴ ˸ΒΗ˴ Ύ˱Ϩϣ˶ ˸Άϣ˵ Ζ ˴ ˸δϟ˴ ϡ˴ ϼ˷δ ˴ ϟ΍ Ϣ˵ Ϝ˵ ˸ϴϟ˴·˶ ϥ
˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ
˴˷ ·˶ ˸΍Ϯ˵Ϩ˴˷ϴΒ˴ Θ˴ ϓ˴ ˸ϢϜ˵ ˸ϴϠ˴ϋ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϧ ˴˷ Ϥ˴ ϓ˴ Ϟ
˵ ˸Βϗ˴ Ϧ˷ϣ˶ Ϣ˵ΘϨ
Ϥ˴ Α˶ ΍˱ήϴ˶ΒΧ ˴ ϥ ˴ Ϯ˵ϠϤ˴ ˸όΗ˴ Ύ{94}
{92} And it does not behoove a believer to kill a believer except by mistake, and whoever kills a
believer by mistake, he should free a believing slave, and blood-money should be paid to his
people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer,
the freeing of a believing slave (suffices); and if he is from a tribe between whom and you there
is covenant, the blood-money should be paid to his people along with the freeing of a believing
slave; but he who does not find (means to do this) should fast for two months consecutively, a
penance from Allah, and Allah is Knowing, Wise. {93} And whoever kills a believer
intentionally, his recompense is hell; he shall abide in it and Allah will send His wrath on him
and curse him and prepare for him a great chastisement. {94} O you who believe! when you
march forth (for fighting) in Allah's way, make investigation, and do not say to anyone who
offers you (salutation of) peace: "You are not a believer" coveting the goods of this world's life.
But with Allah there are abundant gains; you were such before, then Allah conferred (His) grace
on you; therefore make investigation; surely Allah is aware of what you do.

Commentary
}
AN: c c ccÊcc cc cc c
cc 
cÊ
(mistake) has no elongation; to read it with elongation (Ê) is wrong; here it gives a
meaning opposite of 'intentionally', as the following verse (c Êc  cc c
 ) shows.
"It does not behoove" in this verse denotes negation of demand or requisition. In other words, it
says: When a believer enters the sanctuary of faith and belief, there remains in him nothing to
demand the killing of another believer who like himself is within the same sanctuary, except if it
happens without his intention. Thus the exception is joined, not isolated. The meaning in simple
words is as follows: A believer does not want to kill a believer,
c ; he cannot think of killing
him knowing that he too is a believer. There are other verses like this sentence in the same style
and the same negation of requisition. For a example: c c cccc [lit: It does not
behoove a man] ÊcÊc Êc
ccÊ  (42:51); c cc
 cc [lit: it does
not behoove you]; Êcc ÊccÊc cÊcc  (27:60); cÊc cc
  [lit: it would not behoove them to believe] c ÊcÊcÊc
c (10:74); and
other similar verses.

All the same, the verse indicates a legal prohibition in the form of a statement. That is: Allah has
never allowed, nor will He ever allow, that a believer should kill another believer. He has made it
unlawful except in the case of unintentional killing, inasmuch as the killer did not have any
intention of killing a believer; therefore the unlawfulness is not applicable there. It could happen
if, for example, he had no intention of killing at all, or if he thought that the victim was an
unbeliever whose killing was justified.

Some exegetes have said that the said exception was isolated. According to them, if it is taken as
a joined and real exception it would mean that unintentional killing is ordered or allowed.
However, it has been explained above that its only significance is removal of prohibition from
unintentional killing; not that such killing was allowed. There is no difficulty in accepting this
interpretation, and the exception is therefore real and joined.

}
AN: c Êc  cc cc c c c c

cÊ  (to free a slave);
Ê (neck; used metaphorically for slave);  Ê (blood-money; indemnity for bodily
injury). It is incumbent ( 
) upon a believer, if he kills a believer unintentionally, to
emancipate a believing slave and pay blood-money to the victim's heirs. However, if the victim's
heirs leave the blood-money and remit it then it is waived and the killer is not obliged to pay it.

}
AN: c cÊcccc cÊ  cc

The pronoun, 'he', refers to the slain
believer; hostile tribe means the unbelievers who fight the Muslims. If the person slain by
mistake was a believer but his heirs were hostile unbelievers, the obligation to free a believing
slave will remain in place, but there will be no payment of blood-money, because a fighting
unbeliever does not inherit a believer anything.

}
AN: c cÊc ccc c c ÊcccÊc cc: As the context
shows, in this sentence too the pronoun, 'he', refers to the slain believer. 'Covenant' refers to
agreement, whatever its nature; it includes the agreement of ÊÊ Ê [by which an
unbeliever puts himself under the protection of the Muslims]. Meaning: If the slain believer is
from a tribe which has an agreement with the Muslims, the killer is required to pay blood-money
together with freeing a slave. In this sentence, payment of blood-money is mentioned first to
emphasize the importance of compliance with the agreement.

}
AN: cÊc Êc cc c Êc cc cÊ c  

That is: he who
is unable to free a slave - as it is the nearest item before this clause - "should fast for two months
consecutively".

}
AN: c
ccÊ This order of fasting is a penance and mercy from Allah for
the person who does not have means to free a slave; and this fits with lightening the burden. This
order lightens the burden of the believer who as financially incapable of freeing a slave.

Also, it is possible to take the 'penance' as a description of the whole laid down reparations
beginning from: Êc Êccc  c  Thus the meaning will be as follows: The
prescription of these various reparations for a believer who kills another believer by mistake is a
divine providence and penance for cleansing the killer from that filth. He should therefore be
cautious and should not carelessly indulge in killing. It is like the words of Allah: cÊc c
 ccc cÊ (law of)    (2:179)

At the same time it is a divine providence and penance for the society, because through this
reparation their loss of one free man will be made up with addition of another free person, and
the financial loss of the slain believer's family will be made up with the blood-money.

It is clear from the above that Islam deems freedom as life and looks at slavery as a sort of
murder; also in its eyes a complete indemnity equals the average earning of a man. This topic
will be dealt with in detail somewhere else.

The definitions and exact designation of unintentional and intentional killings, emancipation,
indemnity, family of the slain person, and agreement, etc., as mentioned in this verse, may be
found in Ê For further details see the books of  Ê (jurisprudence).

}
AN: c Êc  cc c  cÊ c
 c cÊ
c
(intention of an act with its specific aspect). Every intentional act must be having a specific
aspect; and it is possible for an act to have more than one aspect. It is therefore possible that a
single act may be intentional from one angle and unintentional from the other. Let us say that a
hunter fires at an indistinct shape thinking that it was an animal, while in fact it was a man, in
this case, if that man is killed, the act will be called intentional and willful hunting but
unintentional killing of the man. Likewise, if he beats a child with a stick for teaching him good
manners and the child dies of the blow, it will be an unintentional killing. Consequently, killing a
believer intentionally means that the killer had the intention of killing the believer, knowing that
the blow or fire would kill him and realizing that the victim was a believer.

Allah has spoken very harshly concerning the punishment of the person who willfully kills a
believer and declared that he would abide in hell for ever. But the verses, cÊc cc
 cÊcÊ c Êcc  c Êc cc  c Êc c  cÊcc
Ê cc
  (4:48); and, cÊc  cÊc cÊ (39:53), may
restrict to a certain extent the theme of the verse under discussion. Although it threatens the
punishment of everlasting fire, it does not indicate an irreversible and final decree; therefore it
may be forgiven through repentance or intercession.

}
AN: cc Êc c ÊccÊcÊ (for fighting) cÊ c cc
   
c in this context means marching, travelling; the qualifying phrase, "in
Allah's way," shows that it means marching forth c
Êc (to distinguish); here it
means to differentiate between believer and unbeliever, as the next sentence shows: ccc
ccc Êc c (salutation of)

c!cccc  Offering peace
means offering the salutation of the believers, i.e., peace. Some reciters have recited it   
(submission; surrender).

"coveting the good of this world's life", indicates greed of riches and war-booty. "But with Allah
there are abundant gains": Ê  is plural of Ê (gain, war-booty). What is with
Allah is more excellent than this world's benefits; because, the hereafter's gains are limitless and
ever-lasting; you should therefore look forward to it.

QUR'AN: c c ÊccÊcÊc (His) cccÊcc

   : You too, before entering the fold of Islam, had the same tendency, i.e., were
covetous of the worldly riches and booties; then Allah bestowed His favor and grace on you; as a
result, you turned from this world's gains towards the abundant gains of the hereafter, which is
with Allah. In this background it is incumbent upon you to investigate and distinguish a believer
from unbelievers. The order to investigate properly is repeated here for emphasis.

The verse obviously shows that there had actually occurred a killing of a believer. It contains
admonition, but does not indicate that it was an intentional killing. Apparently someone among
the believers had killed by mistake someone (from among polytheists) who had greeted him with
peace. The said believer was not sure that the greeter was really a Muslim; he thought that he
was using that salutation and presenting himself as a believer only to save his life. The verse
admonishes the killer that Islam only looks at the appearance; the reality inside the hearts is
known only to Allah, the Subtle, the Knower.

According to the above explanation, the clause:  cÊc ccÊ c  c , is an
allusion to the state and condition of the people concerned. It means: Your behavior in killing
someone who presents himself as a Muslim, without looking properly into his credentials,
without investigating whether his claim was right, resembles the behavior of a person who covets
riches and booties, and kills a believer who announces his belief, on petty unacceptable excuses.
Of course, all the believers did have the same tendency before they accepted Islam; their only
objective at that time was the riches of this world. But now they have been favored with true
faith and Allah has shown them the right path. Now they should have investigated properly
before taking any action. They must discard the behavior of the Days of Ignorance and cleanse
themselves of all its motives.

Traditions
It is reported in Ê, under the verse, c c ccÊcc cc cc
 c
cc 
Ibn Jarir has narrated from'Ikrimah that he said: "al-Harith ibn Yazid
ibn Nubayshah - from the tribe of Banu 'Amir ibn Lawiyy - in company of Abu Jahl, used to
torture 'Ayyash ibn Rabi'ah. Then he [accepted Islam and] went forth emigrating to the Prophet
(s.a.w.). [When he reached near Medina], 'Ayyash saw him at al-Harrah and attacked [and killed]
him with sword, thinking that he [al-Harith] was still an unbeliever. Then ['Ayyash] came to the
Prophet (s.a.w.) and informed him. Thereupon, the verse was revealed: c c ccÊcc
 cc cc c
cc  The Prophet recited it to him and said: 'Stand up
and free [a believing slave]."

The a thor says: This theme has been narrated through other chains too. Some of them say that
'Ayyash had killed him at Mecca on the day Mecca was conquered; 'Ayyash, who till then was
imprisoned by the polytheists who tortured him, came out [of prison], and met al-Harith who by
that time had accepted Islam although 'Ayyash didn't know it. So 'Ayyash killed him there at that
time. But the report of'Ikrimah seems more probable and more in keeping with the time of the
revelation of the chapter, "Women".

Ibn Zayd says that the verse was revealed about Abu 'd-Darda'. He was in an expedition; and
went to a gorge to relieve nature. There he saw a man with his sheep. [Abu 'd-Darda'] attacked
him with sword; he said, 'There is no god except Allah'; but Abu 'd-Darda' killed him and
brought his sheep to his group. Then some doubt occurred in his mind, and he came to the
Prophet (s.a.w.) and informed him. Thereupon this verse was revealed. ( , at-Tabari)

Another report quoted in Ê, and transmitted by ar-Ruyam, Ibn Mandah and
Abu Nu'aym from Bakr ibn Harithah al- Juhani narrates al-Juhani's claim that it was revealed
about him and he tells a story similar to that of Abu 'd-Darda'. However, all these traditions are
merely attempts to fit the verse on some events or episodes.

al-Husayn ibn Sa'id narrates through his chain from Abu 'Abdillah (a.s.) that he said: "The
Messenger of Allah (s.a.w.) said: 'Wherever emancipation of slave is prescribed, [freeing of
even] a child suffices, except in reparation of killing, because Allah, the High, says, Êc Êc
cc  c ; it means a slave who has accepted Islam, that is, has reached the age of
responsibility [i.e. has attained maturity]...'" (ÊÊ Ê )

Musa ibn Ja'far (a.s.) was asked: "How should a believing slave be recognized?" He said:
"According to birth." ( , al-'Ayyashi)

as-Sadiq (a.s.) was asked about a Muslim [living] in a land of polytheists who was killed by
Muslims, and the leader [of the Muslims] came to know of it afterwards. He (a.s.) said: "He
should free in his place a believing; slave; and it is the word of Allah, the Mighty, the Great: c
cÊcccc cÊ  cc" (ccÊÊ Ê)

The a thor says: A similar Ê Ê is narrated by al-'Ayyashi. The word of the Imam (a.s.),
"should free in his place", indicates that the emancipation aims at adding a free Muslim to take
the place of the free Muslim who was killed, as we have written earlier. Also it may be inferred
from it that the underlying reason of prescribing the emancipation as atonement of some other
sins is to add a free person who has not committed any sin to fill the gap of the one who has gone
out of the line as a result of that sin.

as-Sadiq (a.s.) has said: "If a man is required to fast for two months consecutively, and he breaks
the fast or becomes sick during the first month, he will have to repeat the fast; but if he has fasted
the first month and also fasted a few days from the second month, and then is prevented from
continuing because of some genuine cause, then he will have to repay the remaining days [only].
( )

The a thor says: That is, he will fast only the number of the days he could not fast from the
second month. The ruling is inferred from the word,   

The same Imam (a.s.) was asked: "Does a believer who intentionally killed a believer have [a
chance of] repentance?" He said: "If he had killed him because of his belief, then there is no
repentance for him; but if he had killed him in anger or because of some worldly matter, then his
repentance is that he should undergo retaliation [i.e., he should be killed in retribution;] and if he
is not recognized [i.e., if people do not know the identity of the killer,] he should himself go to
the heirs of the killed believer and own his [guilt of] killing their relatives; then if they forgive
him and do not kill him, he should pay them the blood-money, emancipate a [believing] slave,
fast two months consecutively and feed sixty needy persons - all this for repenting [and
returning] to Allah, the Mighty, the Great." ( c , al-'Ayyashi)

[ash-Shaykh narrates] through his chains from Abu 's-Safatij that Abu 'Abdillah (a.s.) said about
the word of Allah, the Mighty, the Great, c Êc  cc c  cÊ c

 c cÊ
"His recompense is hell if Allah meted out the punishment to him."
(ÊÊ Ê)

The a thor says: The same meaning has been narrated in Ê from at-Tabarani
and others from Abu Hurayrah from the Prophet (s.a.w.). The above traditions contain many fine
points we have already mentioned in the Commentary. There are many traditions on killing and
its retribution which may be seen in the books of traditions.

[at-Tabrisi] says about the verse: c Êc  cc c  cÊ c
 c c
Ê, that it was revealed about Muqis ibn Dababah al-Kinani. He found his brother, Hisham,
killed in [the place of] Banu 'n-Najjar; he described it to the Messenger of Allah (s.a.w.), who
sent Qays ibn Hilal al-Fihr! with him and said to him: "Tell Banu 'n-Najjar,'If you know the
killer of Hisham, surrender him to his brother in order that he may avenge himself, and if you do
not know him then pay him his blood-money." al-Fihri conveyed the message and they paid the
blood-money. When he was returning with al-Fihri, the Satan tempted him and said: "You
achieved nothing. You took your brother's blood-money and it will be a disgrace for you. Kill
him who is with you, and it will be a life for a life and the blood-money will be an extra
[bonus]." Thereupon he struck al-Fihri with a rock and killed him; and rode a camel and returned
to Mecca as an unbeliever; and recited (a poem, in which) he said:

c c Ê c cÊ (Hisham's)   c Ê cc  c cÊ ccc cÊc c
c c

cÊccc cÊ cccccc c cc
 ccc
 cÊc  ccccÊc  

Then the Prophet (s.a.w.) said: "I shall not grant his safety, neither in the sanctuary nor outside
it." It has been narrated by ad-Dahhak and a group of exegetes. (
c)

The a thor says: A nearly similar tradition is narrated from Ibn 'Abbas, Sa'id ibn Jubayr and
others.

It is written in  , al-Qummi about the verse: cc Êc c ÊccÊcÊ
(for fighting) cÊ c 
"It was revealed when the Messenger of Allah (s.a.w.) returned
from the expedition of Khaybar and sent Usamah ibn Zayd with some horsemen to some Jewish
villages in vicinity of Fadak in order that he might call them to Islam. There was, in one of the
villages, a man called Mirdas ibn Nahik al-Fadaki. When he heard of the horsemen of the
Messenger of Allah (s.a.w.), he gathered his family and property at the side of the mountain and
came forward, saying: 'I bear witness that there is no god but Allah and that Muhammad is the
Messenger of Allah'. Usamah ibn Zayd passed by him, and speared him to death. When he came
back to the Messenger of Allah (s.a.w.), he informed him of it. The Messenger of Allah (s.a.w.)
said to him: 'You killed a man who was bearing witness that there was no god except Allah and
that I was the Messenger of Allah?' He said: '0 Messenger of Allah! he had said it only to save
his life.' The Messenger of Allah (s.a.w.) said: "Neither did you remove the covering from his
heart [to see what was inside it], nor did you accept what he said by his tongue, nor did you
know what was inside his soul!' Usamah then swore an oath that after that he would never kill
anyone who bore witness that there was no god except Allah and that Muhammad was the
Messenger of Allah. Therefore, he did not join the Commander of the Believers in his battles. It
was about this incident that the verse was revealed: ccc ccc Êc c
(salutation c

c!cccc c cÊc ccÊ c  c "

The a thor says: The same story has been narrated by at-Tabari in his   from as-Suddi.
Ê quotes several other traditions describing why this verse was revealed; some
of them say that the event concerned Miqdad ibn al-Aswad al-Kindi; others mention Abu 'd-
Darda'; yet others, the name of Muhlim ibn Juthamah; while some others have left the story
vague without mentioning the name of the killer or the killed. Be as it may, the history books
mention the oath of Usamah ibn Zayd and the excuse he offered to 'Ali (a.s.) for remaining aloof
from his battles. And Allah knows better.

Chapter 4 - An-Nisa (The Women), Verses 95-

100
˸ϢϬ˶ ϟ˶΍˴Ϯ˸ϣ΄˴Α˶ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ
˶ ϴ˶Βγ
˴ ϲ˶ϓ ϥ ˴ ϭ˵Ϊϫ˶ Ύ˴ΠϤ˵ ˸ϟ΍˴ϭ έ˶ ή˴ π ˴˷ ϟ΍ ϲ˶ϟϭ˵΃ ή˵ ˸ϴϏ ˴ Ϧ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ Ϧ˴ ϣ˶ ϥ ˴ ϭ˵Ϊϋ˶ Ύ˴Ϙ˸ϟ΍ ϱ˶ϮΘ˴ ˸δϳ˴ ϻ ˴˷ ˸ϢϬ˶ ϟ˶΍˴Ϯ˸ϣ΄˴Α˶ Ϧ˴ ϳ˶Ϊϫ˶ Ύ˴Π˵Ϥ˸ϟ΍ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ
˴π ˴˷ ϓ˴ ˸ϢϬ˶ δ
˶ ϔ˵ ϧ˴΃ϭ˴
Ω˴ Ϧ ˴ ϳ˶Ϊϋ ˶ Ύ˴Ϙ˸ϟ΍ ϰ˴Ϡϋ ˴ ˸ϢϬ˶ δ ˶ ϔ˵ ϧ˴΃ϭ˴ Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴ Ϧ ˴ ϳ˶Ϊϋ ˶ Ύ˴Ϙ˸ϟ΍ ϰ˴Ϡϋ ˴ Ϧ ˴ ϳ˶Ϊϫ˶ Ύ˴ΠϤ˵ ˸ϟ΍ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ
˴ ˴˷πϓ˴ ϭ˴ ϰ˴Ϩ˸δΤ ˵ ˸ϟ΍ Ϫ˵ Ϡ˴˷ϟ΍ Ϊ˴ ϋ˴ ϭ˴ ϼ˱˷ ϛ˵ ϭ˴ Δ˱ Ο
˴ έ˴ {95} Ϫ˵ ˸Ϩϣ˶˷ Ε ˳ Ύ˴Οέ˴ Ω˴
Ύ˱Ϥϴ˶Σέ˴˷ ΍˱έϮ˵ϔϏ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ˴ Ύ˴ϛϭ˴ Δ˱ Ϥ˴ ˸Σέ˴ ϭ˴ Γ˱ ή˴ ϔ˶ ˸ϐϣ˴ ϭ˴ {96} ϔ˵ ϧ˴΃ ϲ˶Ϥϟ˶Ύ˴χ Δ˵ Ϝ˴ ΋˶ ϼ˴Ϥ˸ϟ΍ Ϣ˵ ϫ˵ Ύ˷ϓ˴ Ϯ˴ Η˴ ˴Ϧϳ˶άϟ˴˷΍ ϥ ˴˷ ·˶ ϲ˶ϓ Ϧ ˴ ϴ˶ϔό˴ ˸πΘ˴ ˸δϣ˵ Ύ˷Ϩ˴ ϛ˵ ˸΍Ϯ˵ϟΎ˴ϗ ˸ϢΘ˵ Ϩ˵ϛ Ϣ˴ ϴ˶ϓ ˸΍Ϯ˵ϟΎ˴ϗ ˸ϢϬ˶ δ˶
ϣ˴ ˸Ε˯˴ Ύ˴γϭ˴ Ϣ˵ Ϩ˴˷Ϭ˴ Ο ˴ ˸Ϣϫ˵ ΍˴ϭ˸΄ϣ˴ Ϛ ˴ Ό˶ ϟ˴ϭ˵΄ϓ˴ Ύ˴Ϭϴ˶ϓ ˸΍ϭ˵ήΟ ˶ Ύ˴ϬΘ˵ ϓ˴ Δ˱ ό˴ γ
˶ ΍˴ϭ Ϫ˶ Ϡ˴˷ϟ΍ ν
˵ ˸έ΃˴ ˸ϦϜ˵ Η˴ ˸Ϣϟ˴΃˴ ˸΍Ϯ˵ϟΎ˴ϗ ν ˶ ˸έϷ ˴ ΍ ΍˱ήϴ˶μ{97} ϝ ˶ Ύ˴Οή˶˷ ϟ΍ Ϧ˴ ϣ˶ Ϧ ˴ ϴ˶ϔό˴ ˸πΘ˴ ˸δϤ˵ ˸ϟ΍ ϻ ˴˷ ·˶
Ύ˴δϨ˶˷ϟ΍˴ϭ ϼ ˱ ϴ˶Βγ ˴ ϥ ˴ ϭ˵ΪΘ˴ ˸Ϭϳ˴ ϻ˴ ϭ˴ Δ˱ Ϡ˴ϴ˶Σ ϥ ˴ Ϯ˵όϴ˶τΘ˴ ˸δϳ˴ ϻ ˴ ϥ ˶ ΍˴Ϊ˸ϟϮ˶ ˸ϟ΍˴ϭ ˯{98} ΍˱έϮ˵ϔϏ ˴ ΍˷Ϯ˱ ϔ˵ ϋ
˴ Ϫ˵ ˴˷Ϡϟ΍ ϥ˴ Ύ˴ϛϭ˴ ˸ϢϬ˵ ˸Ϩϋ ˴ Ϯ˴ ϔ˵ ˸όϳ˴ ϥ˴΃ Ϫ˵ Ϡ˴˷ϟ΍ ϰ˴δϋ ˴ Ϛ ˴ ˶Όϟ˴ϭ˵΄ϓ˴ {99}
ϳ˴ Ϧ˴ϣϭ˴ Δ˱ ό˴ γ ˴ ϭ˴ ΍˱ήϴ˶Μϛ˴ Ύ˱ϤϏ ˴ ΍˴ήϣ˵ ν ˶ ˸έϷ ˴ ΍ ϲ˶ϓ ˸ΪΠ ˶ ϳ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ˶ ϴ˶Βγ˴ ϲ˶ϓ ˸ήΟ ˶ Ύ˴Ϭϳ˵ Ϧ˴ϣϭ˴ Ε ˵ ˸ϮϤ˴ ˸ϟ΍ Ϫ˵ ˸ϛέ˶ ˸Ϊϳ˵ Ϣ˴˷ Λ˵ Ϫ˶ ϟ˶Ϯ˵γέ˴ ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴ϟ·˶ ΍˱ήΟ ˶ Ύ˴Ϭϣ˵ Ϫ˶ Θ˶ ˸ϴΑ˴ Ϧ˶ϣ ˸Νή˵ ˸Ψ
Ύ˱Ϥϴ˶Σέ˴˷ ΍˱έϮ˵ϔϏ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ˴ Ύ˴ϛϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ ˴ ˵ϩή˵ ˸Ο΃˴ ϊ˴ ϗ˴ ϭ˴ ˸ΪϘ˴ ϓ˴ {100}
{95} The holders back from among the believers, not having any injury, and those who strive
hard in Allah's way with their property and their persons are not equal; Allah has made the
strivers with their property and their persons to excel the holders back in rank, and to each Allah
has promised good; and Allah has distinguished the strivers above the holders back (by) a great
recompense: {96} (High) degrees from Him and pardon and mercy, and Allah is Forgiving,
Merciful. {97} Surely (as for) Those whom the angels cause to die while they are unjust to their
souls they shall say: "In what state were you?" They shall say: "We were weak in the earth."
They shall say: "Was not Allah's earth vast (enough), so that you should have emigrated
therein?" So these it is whose abode is hell, and it is an evil resort; {98} Except the weak ones
from among the men and the women and the children who have not in their power the means nor
can they find a way (to escape); {99} So these, it may be, Allah will pardon them, and Allah is
Pardoning, Forgiving. {100} And whoever emigrates in Allah's way, he will find in the earth
many a place of refuge and abundant resources; and whoever goes forth from his house
emigrating to Allah and His Messenger, and then death overtakes him, his reward is surely
incumbent upon Allah, and Allah is Forgiving, Merciful.

Commentary
}
AN: ÊcÊ ccccÊc  .. cc
c (the damage
and defect in body) which prevents one from participating in
Ê and fighting, e.g., blindness,
lameness and sickness. Striving hard with their property means spending it in the way of Allah in
order to gain victory over the enemies of the religion; striving with their persons denotes fighting
in Allah's way.

The phrase: ccÊcÊcÊ c
 c, indicates that the verse is speaking about
those holders back who had not gone forth for
Ê at a time when their participation was not
very vital - because a sufficient number of warriors had already joined the Islamic

force. Accordingly, the verse aims at encouraging and exhorting the believers to participate in

Ê, to hasten to it and hurry in joining it.

As a further proof, see that Allah has exempted from
Ê those who are not physically fit; then
He says that the holders back [with exception of the unfit ones] are not equal to the fighters - yet
the fact remains that the physically unfit ones too are not equal to the fighters in the way of
Allah. [So why this exception?] We may say that Allah will compensate their inability because
their intention was good. Even then, the fighting, and martyrdom or victory over the enemies of
Allah is really great distinction for those who fight in the way of Allah over the non-
participators.

In short, the verse serves to exhort and encourage the believers and re-awaken their spirit of faith
in order that they should hasten and race towards good deeds and excellence.

}
AN: ÊcÊ ccÊc   c ÊcÊ c

ccÊ c
  cccÊcÊ c

c c: The sentence gives the reason why the two groups are not equal; that is why
there is no conjunction, etc., attached to it. 
Ê (degree, rank); 
 (rank after
rank; degree after degree). As for the phrase, "and to each Allah has promised good", it may refer
to the two groups of the holders back and the strivers, or to all the three groups: the holders back
without any injury, the holders back because of an injury and the strivers in the way of Allah.
The word, "good", is an adjective whose related noun is omitted; it may mean good outcome,
good recompense or similar things. This sentence is put here to remove a possible
misunderstanding: A holder back from among the believers - hearing the preceding declaration -
could have thought that now he had nothing to his credit and that his faith and all other good
deeds were now of no value at all. Allah assures them that to each of them He has promised
good.

}
AN: cÊcÊ c   ÊcÊc   ccÊcÊ c (by) cc


 
(high)  cc cc
cc
This distinction and excellence
explains in detail the distinction mentioned above. Also it contains another important message:
The believers should not remain content with the good promise offered by the phrase: cc
ÊcÊcÊ c
 c; they should not be indolent in striving in the way of Allah,
should not neglect their duty in putting utmost effort to raise the word of truth and to erase the
falsehood, because the strivers have been granted considerably great excellence and distinction
above the holders back; they shall get very high degrees of forgiveness and mercy.

The verse contains a remarkable style:

Žirst: The "strivers" have been qualified initially with the phrase: cÊ c c ÊcÊ c


ccÊ c
  ; then it has come down to, ÊcÊ c

ccÊ c
  ; and
finally they are mentioned without any qualification or restriction.

íecond: Their distinction is described first in singular, rank or degree and then it goes to plural,
"degrees from Him."
Why?

As for the qualifications of the strivers, the verse aims at description of the distinction and
excellence c¥ Êc holding back. ¥ Êc only be of any value if it is done in the way of
Allah, not in the way of one's desires, by giving away the most precious thing, i.e., wealth and
property, and sacrificing what is even dearer than that, i.e., one's person and life. That is why at
the first opportunity it was fully explained with all details, Ê c Êc  cÊc cÊ c c
ÊcÊ c

ccÊ c
  , so that no room is left for any misunderstanding or doubt.
When it was said, ÊcÊ ccÊc   c ÊcÊ c

ccÊ c
  cc
there was actually no need to mention any qualifying phrase, because everything had already
been clarified; but as the sentence was to be followed by the phrase, ccÊcÊcÊ c

 c, it was appropriate to explain the reason of excellence and distinction, (i.e.,
spending the wealth and sacrificing the life in spite of their attraction); that is why only these two
factors were used to qualify the strivers. When the time came to say, "and Allah has
distinguished the strivers above the holders back (by) a great recompense," there was no need to
mention any attribute at all; not even partially. As for the change of singular 'rank' or 'degree' to
the plural 'degrees', in the first, (ÊcÊ ccÊc   cccÊcÊ cc c)
the word 
Ê (rank, degree) is accusative of specification, and it only describes that the
excellence is in rank and degree, without going into detail as to whether the said degree is one or
more. On the other hand, when it says: "and Allah has distinguished the strivers... (by) a great
recompense: (High) degrees from Him", the word, 'distinguished', implies bestowal, and the
word, "(High) degrees", is in explicative opposition to the preceding "a great recompense", or
stand for it. The meaning: Allah has given the strivers a great recompense, distinguishing them
over the holders back by a great reward, that is, the high degrees from Allah. In short, the speech
mentions at first only that the strivers excel the holders back in rank, without saying whether the
rank is one or more; while the next sentence says that it is not a single rank, rather there are
many degrees and ranks, and that it is the great recompense given to the strivers.

On a cursory glance, it may look as if there was some contradiction in mentioning the rank or
degree in singular and then in plural. But the above explanation may remove any such
misunderstanding. Many other exegetes have tried to explain this apparent contradiction, but
almost all their explanations seem far-fetched. For example:
1. The singular describes their excellence over the holders back who are unfit to fight, while the
plural shows the excellence over those not having any injury;

2. The singular indicates the worldly benefits, e.g., war-booty and high prestige, etc. while the
plural points to the ranks of the hereafter, which surely are much superior, as Allah says: c
 cÊcÊc cÊcc c
cc  (17:21)

3. The singular 'rank' shows their status in presence of Allah which is a spiritual reality, while the
plural indicates the grades of the Garden and its high ranks which is a phenomenal affair.

You may see for yourself that there is nothing in the Qur'anic text to support any of these
explanations.

In the phrase, "(High) degrees from Him," the pronoun 'Him' refers to Allah, and this explanation
is supported by the next words, "and pardon and mercy", assuming that these words describe the
degrees, and obviously pardon and mercy comes from Allah. Alternatively, the pronoun may
relate to the "great recompense" preceding it. [In this case, the translation will be changed to,
'High degrees from it.']

The words, "and pardon and mercy", obviously describe the high degrees; the degrees, i.e., the
ranks bestowed by Allah, whatsoever their nature, are manifestation of divine pardon and mercy;
and it has already been explained somewhere that the mercy, i.e., divine bestowal of bounties,
depends on removal of all impediments and obstacles which might prevent one from receiving
those bounties and this removal of obstacles is the pardon. Now, each level of divine bounty and
favor and each rank and status [is mercy in itself, but it also prepares man to receive still higher
rank; in this way] it is 'pardon' when seen in relation to the next higher rank. It is therefore
perfectly right to say that the ranks of the hereafter - whatever their nature - are divine pardon
and mercy. In most places where mercy, bounty or similar realities are mentioned in the Qur'an,
it is usually joined with pardon and forgiveness. For example: Êc ÊcÊc  ccc
 Êc  (5:9); c  cccÊc   (8:4); Êc ÊcÊc
  cccc  (11:11); c  ccÊcc c
  (57:20);
c c ccÊccc (2:286). There are many such verses in the Qur'an.

The verse ends on the words: "and Allah is Forgiving, Merciful". Its appropriateness with the
theme of the verse in quite clear, particularly as it ends on "pardon and mercy".

}
AN:  (as for) Ê c ÊcÊc c cc c Ê cÊcc
 ccÊ c


c Ê translated here as "cause to die" is in aorist tense; in that case its original
form is  Ê from which one  has been removed for easy pronunciation. The
complete form is given in 16:28: Ê c ÊcÊc c cc c Ê cÊcc
 cc
Ê  cÊc cÊcc   Alternatively the verb may be taken as a past
tense.

As evidenced by this latter verse, the injustice mentioned here refers to the harm they had
inflicted on themselves by turning away from the divine religion and neglecting to establish its
practices - all because they lived in the midst of unbelievers, among polytheists, and had no
means of learning the religion's tenets and implementing what the belief in Allah's lordship
demands. This may be clearly seen from the words: Êc Êc 
cc Êc c cc
Êc Êc 
c
c c c cÊcÊ [Read up to the end of the verse 100.]

Allah has explained the adjective, 'unjust', (used without a qualifying word) in these words:... Êc
 ccÊc ccÊc
 c ÊcÊ  (people) cÊ c cc ccc c
 (7:44-45; 11:18.-19). These verses define the injustice as turning away from Allah's
way and seeking to make it crooked and altered. This definition fits on the theme of the verse
under discussion.

}
AN: Êc Êc 

cc Êc c c
That is: What was the state and condition of
your religion?  (in   = in what] is the shortened form of  (what).

The verse points in a general way to the 'questioning in grave' as the traditions say: that the
angels ask the dead person about his religion. This phenomenon is described also in another
place: Ê c ÊcÊc c cc c Ê cÊcc
 ccÊ  cÊc cÊc
c  
c
c ccccc cccÊc c Êcc c c
ÊccÊc ccÊcc cÊ c c c c cÊc  c
ccÊc

cc c c  ccÊ c Êcc

c
Êc c cÊcc cÊ ccÊc 
c
 (16:28-30).

}
AN: Êc Êc 

c
c c c cÊcÊcÊc Êc 
c
 ccÊ cÊc
  (enough), cÊcc ÊcÊc cÊ : The angels' first question. c Êc
c c was an enquiry about their religious condition; but the position of the unjust
persons in that respect was not satisfactory; therefore they, instead of giving direct answer, tried
to explain the reason of their objectionable condition: that they lived in a place, [country or
town] where they could not obey the dictates of religion, because its inhabitants were powerful
polytheists who oppressed them and prevented them from learning the rules of Ê Ê and
acting upon them.

But their weakness - even if their claim was right - emanated from their abiding under the
polytheists' sway, in a land under their domination. The enemies had no control or authority
outside their boundary. Therefore, these 'weak1 people were not really weak; they could easily
have changed their condition by emigrating from that place. That is why the angels refuted their
claim of weakness, reminding them that Allah's earth was vast enough for them to go forth and
be free from the polytheists' oppression; it was not beyond their power to leave the land of
oppression and emigrate to some other place. They actually were not weak people as they could
have removed the fetters of oppression from themselves. It was their own wrong choice which
had put them in that bad state.

The question, "Was not Allah's earth vast (enough) so that you should have migrated therein?" is
for reprimand and rebuke, as is the first question, "In what state were you?" Alternatively this
first question could be just an enquiry, because in the verses 28-30 of chapter 16 the same
question has been addressed to the unjust and the pious ones both. But in any case the second
question is for reprimand.
The angels called the earth "Allah's earth"; it may be a pointer to the fact that Allah first gave
this vastness to the Earth, and it was later that He called them to the faith and good deeds. The
same idea may be inferred from the verse coming at the end: c Êc  c cÊ c
cÊc c c cÊcÊccc
ccccc  

As the earth has been described as 'vast', the preposition 'in' has been used for emigration: "so
that you should have emigrated therein," i.e., migrated from one of its places to another. Had it
not been vast enough, the phrase would have been, emigrated from it.

Then after this questioning, Allah judged their case and said: "So these it is whose abode is hell,
and it is an evil resort".

}
AN: 
cÊc c cccÊcccÊc ccÊcÊ c ÊcÊc

c cÊ c
 cÊc cccÊc cc  (to escape): The exception is isolated. Allah
calls this group weak and their weakness is explained in this very verse. It proves that the
previously mentioned unjust people were not weak because they could liberate themselves from
the fetters of oppression by emigrating from that land. Weak in reality are these people
mentioned in this verse. To mention them with such detail, "the men and the women and the
children" makes the divine order clearer and removes all possible misunderstandings.  Ê
(translated here as 'means') is derived from ÊÊ (to interpose, to come between); then it
was used for a device which comes between a person and his goal; it is mostly used for what is
done secretly and for objectionable activity - artifice, ruse, subterfuge. Its root contains a
connotation of change, as ar-Raghib has written in his c

The meaning: These people are unable to do anything to avert from themselves the oppression
perpetrated against them by the polytheists; they cannot find a way to get out from the enemies'
clutch. The 'way' in this context means the real path (e.g., the way to Medina for the intending
emigrants from Mecca) as well as the metaphorical way, i.e., every means which could free them
from the polytheists' hands and put an end to their oppression and tyranny.

On the "Weak Ones"

The verse shows that ignorance of religious tenets is a valid excuse in Allah's eyes, provided it is
caused by such inadequacy and weakness which were not contributed to by the ignorant person
himself.

Allah says that ignorance of religion and inability to establish religious rites and tenets is an
inequity which will not be forgiven by Him. Then He makes an exception of the weak persons
and accepts their plea of 'weakness', and defines that weakness in a way which includes others
too: that is, they are unable to avert the danger from themselves. Now, this inability manifests
itself in two ways:

One: A man lives in a place where he does not have access to religious knowledge because there
is no scholar there who could teach him the necessary details; or he is unable to act according to
Ê Ê because the enemies forcefully prevent him from it and put him under unbearable
torture and oppression; and he cannot leave that place to emigrate to a Muslim land and join his
fellow Muslims. As a result, this inability may emanate from weakness of mind, sickness,
physical handicap, lack of money or other such factors.

Two: A man is oblivious of the established truth of the religion and its tenets, and his thoughts
have not led him to it, but at the same time he has no enmity towards truth, is not averse to it at
all; if he knew the reality he would have readily accepted it; but the truth has remained hidden
from him because of some factors [and, therefore, he does not know it].

This too is a 'weak' person who does not have a means and does not find a way to escape from
his ignorance - not because of any enemies who might be threatening him from all sides with
swords and spears - but because of other factors which have overpowered his thinking and put
him under oblivion. Obviously, with this oblivion he has no power and with this ignorance he
cannot find a way to the truth.

This explanation is based on the generality of the verse which shows that the given cause is
unrestricted [and covers cases of unavoidable ignorance and oblivion]. The theme is supported
by some other verses too. For example: Êc cc 
 c
cc cccccÊc
cc  c  cc c (the benefit of) Êc cÊ ccc
c c (the evil of) Êc c
Ê c Ê (2:286). Obviously, a thing, which one is unaware of, is beyond one's ability in the
same way as is a thing which one is forcefully prevented from.

This verse of the second chapter absolves one from responsibility in cases of lack of ability, and
at the same time lays down a criterion for distinguishing a genuine inability from a false one.
That is, the man should not have contributed towards that inability; if his total or partial
ignorance of religion emanates from his own negligence or wrong choice then he should be held
responsible for it. In other words, it is he who has committed that sin. On the other hand, if that
ignorance is caused - not by his own actions - but by some factors beyond his power, then it
cannot be attributed to his own choice - he cannot be accused of committing a sin, or of being
arrogant; he has not opposed the truth nor has he rejected it intentionally. In short, for him is
what he has earned, and upon him is what he has wrought.

It appears from the above, that a 'weak' person is empty-handed. There is nothing for or against
him in his account, because he has not earned anything. His judgment is in the hands of his Lord.
This is clear from the next verse: cÊ c cccÊc c
cÊccÊc c
 c  ; and from the verse 106 of ch. 9: cÊ cccc  cÊ c
c ÊÊcc cccÊ (in mercy); cÊc c c
 And His mercy
is ahead of His wrath.

}
AN: cÊ c cccÊc c
cÊ: The weak ones have not earned any
sin, because they were unable to remove their ignorance. Yet, as explained before man's affairs
are either good or evil, and it is enough for one's infelicity if one does not earn good for himself.
Man, whether he is good, evil or just empty-handed, can never be free from the need of Allah's
pardon and forgiveness; it is this divine pardoning which erases the traces of evil and infelicity.
That is why Allah has offered them here a hope of pardon.
First the hope is offered to them of being pardoned, and it is immediately followed by the
declaration: cÊc c c   It makes it almost definite that the divine
forgiveness will cover them [on the Day of Judgment], as they have been separated, through
exception, from the unjust ones who have been threatened that their abode is hell and it is evil
resort.

}
AN: c Êc  c cÊ c cÊc c c cÊcÊccc
cc
cc resources: ar-Raghib has written: Ê (fine dust or soil); [they say]
his nose fell in the dust, or someone rubbed his nose in dust; it is an idiom to show displeasure. A
poet says:

ÊcÊ c  ccc c ccc (try c
 cÊcccc cÊ c
c
Êcc  cÊ c
 

As the word is placed in opposition to seeking pleasure, it shows that rubbing nose in dust means
to enrage, to embitter. That is why it is said: May Allah rub his nose in dust [i.e., May Allah
cause him to be indignant]; ÊÊ (he made him angry); ÊÊ (They both tried to
spite each other); then ÊÊ was taken to mean "to quarrel with each other". Allah
says: "He will find in the earth many a Ê", that is, ways and paths which he might use
and if he saw something undesirable he would feel indignant; as you say: "I was displeased to so-
and-so from such and such, [i.e., I did not like that thing so I turned to so-and-so to express my
displeasure]."

The meaning is therefore as follows: And whoever emigrates in Allah's way (i.e., seeking His
pleasure by full involvement with religion in theory and practice), he will find in the earth many
places, so that if someone prevents him in one place from following the religious tenets he would
turn and emigrate to another place, thus rubbing the adversary's nose in dust and letting him be
embittered and angry. [It is to convey this connotation that we have translated Ê as
place of refuge.] And he will find abundance of resources in those new places.

Earlier, the angels had asked:

 ccÊ cÊc  (enough), so Êcc ÊcÊc
 cÊ  As the verse under discussion is based on it, it would apparently look
appropriate to say, 'And whoever emigrates, he will find in the earth abundant resources.' But as
Allah has added "many a place of refuge", and this refuge was of importance to a person who
wanted to proceed in the way of Allah, the migration too was qualified by the phrase, "in Allah's
way"; thus the whole verse is perfectly integrated and well-adapted to the main theme, i.e.,
admonishing the believers living in polytheists' midst, exhorting them to emigrate in the way of
Allah, and assuring them of abundant, resources if they emigrated.

}
AN: c Êc cÊccÊ cÊ c  ccÊcc c c
  c 
Emigration to Allah and His Messenger stands for emigrating to the place
of Islam, where one can learn the Book of Allah and the Ê of His Messenger, and act
accordingly. The phrase: "death overtakes him", is an extended metaphor alluding to occurrence
of death or sudden death. 'Overtaking' creates a mental image of a person pursuing another until
he catches up with him. Likewise, the words, "his reward is surely incumbent on Allah", literally
mean, his reward has surely fallen on Allah; this too is an extended metaphor alluding to the
meaning given in the translation. There is certainly good reward and abundant recompense
offered to the servant; and Allah will deal with him in His divinity, for Whom nothing is
difficult, nothing is formidable; whatever He wills happens; and whatever He promises is
fulfilled. The speech ends on the phrase, "and Allah is forgiving, Merciful". It emphasizes the
good promise to assure them of full reward and recompense.

In these verses, Allah has divided those who claim to be believers into various groups according
to their residence in the place of Islam or that of polytheism; and has described the appropriate
recompense for each. The aim is first to admonish and warn, then to encourage and exhort them
to emigrate to the land of Islam and assemble therein in order to strengthen the Islamic society.
Thus they shall be able to unite and cooperate with each other in righteousness and piety, to
bring up the word of truth and raise the standard of  Ê  and flag of the religion.

The first main group was of the believers who lived in the land of Islam: among them were those
who strived hard in the way of Allah with their property and their souls. Then there were those
who held back without any injury or disability; and finally those who held back because of
disabling injury. Allah promised good to each sub-group, but He made the strivers to excel the
holders back in ranks.

Another main group is of those who stayed in the land of polytheism; it is an unjust group which
does not emigrate in the way of Allah; its abode is the hell and it is an evil resort. There is
another subgroup of truly weak man, women and children, which is not unjust, they have no
means nor do they find any way to escape; and lastly there are those who were not weak, they
went forth from their houses emigrating to Allah and His Messenger, but were overtaken by
death; their reward is surely incumbent upon Allah.

The verses, with all the classifications, are applicable to the Muslims in all eras and periods,
although, to begin with, they were revealed to describe the Muslims' condition in Arabia during
the Prophet's time between his emigration to Medina and the conquest of Mecca. The land was
divided in those days in two parts:

1.   (the House of Islam) that is, Medina and the neighboring regions, dominated by
the Muslims (who had complete freedom to observe their religion). Of course, there were some
polytheists and followers of other religions too in that land, but they did not interfere with the
Muslims because of various agreements, etc., they had with them.

2. c Ê Ê  (the House of polytheism) that is, Mecca and its neighboring regions,
dominated by the polytheists who persisted in idol-worship and prevented those Muslims who
lived in their midst from following their religion; they oppressed and tortured those Muslims and
put them under utmost pressure hoping to turn them away from Islam.

The principle laid down in these verses provides guidance to the Muslims for all times to come.
A Muslim is required to live in a place where he can acquire the knowledge of Islamic tenets and
beliefs can perform religious ceremonies and follow the Ê Ê commands and rules. He must
emigrate from a country where he is unable to learn religion's realities and finds no way to live
according to Islamic principles. It makes no difference whether today that country is called
  or c ÊÊ , because these days the names have changed, the actual meanings
have been discarded, religion is just a citizenship and Islam merely a name - without caring
whether one called Muslim actually believes in its reality and follows its rules or not.

But according to the Qur'an, results emanate from the reality of Islam, not its name; and it
obliges the Muslims to follow the spirit of its rules, not merely the letters. Allah says: Ê c Êc
cc cc Êcc c  cc cc ÊcÊc c  ccÊc

ccÊc c Êc c cÊc Êcc c Êc cc  cÊcÊc c c
cÊ  c Êcc cccÊ
cc Êc cc c ÊÊccc
ccÊc cc ccÊ c ÊccÊcccÊc Êcccc Êcc
c

  (4:123-124). cÊ c Êc ccÊ c Êcc¥ ccÊc%Ê   cc
Êc c Êc  c cÊccÊc  ccc ccÊc ÊcÊcÊ c
 ccÊ c ccÊc ccccÊcc ÊcÊc  (2:62).

Traditions
Ibn Jarir, Ibnu'l-Mundhir, Ibn Abi Hatim, Ibn Marduwayh and al-Bayhaqi (in his   have
narrated from Ibn 'Abbas that he said: "A group of Meccans had accepted Islam, but they kept it
secret. The polytheists brought them out [i.e., forced them to come out] with them on the day of
Badr; some were afflicted, others were killed. The Muslims said: These our companions were
Muslims and were forced; so let us pray for their forgiveness. Then the verse was revealed:
 (as for) Ê c ÊcÊc c cc c Ê cÊcc
 ccÊ c  " He
further said: "This verse was then written to those Muslims who were still at Mecca, that they
had no excuse (to remain there). So they came out, but the polytheists overtook and hurried them
[so they returned to Mecca]. Then was revealed the verse: ccc cÊc Êc 
c
c
 c cÊcc ÊcÊc c
 c  (the way of) ÊcÊcÊ  cÊc
  cc
ccc cÊcÊ  ccÊ (29:10) The Muslims wrote it to them; so they were
afflicted with grief and lost hope of every good. Thereupon the verse was revealed: !c c
c c Êc
ccÊ c Êc ccÊcc
 cÊcÊc cÊc
cc
 c cc ccÊc c  c  (16:110). The Muslims again
wrote to them about it that Allah has made for you a way out, so come away (from Mecca). They
came out, the polytheists (again) overtook them, but the Muslims (this time) fought with them
until was saved who was saved and was killed who was killed." (Ê)

Ibn Jarir and Ibn Abi Hatim have narrated from ad-Dahhak about this verse that he said: "They
were some hypocrites who remained behind the Messenger of Allah (s.a.w.) at Mecca and did
not emigrate with him to Medina; thereafter they came out with Qurayshite idol-worshippers to
Badr, and were afflicted in the battle with [other polytheists]. Then Allah revealed this verse
about them." (ibid.)

Ibn Jarir has narrated from Ibn Zayd about this verse that he said: "When the Prophet (s.a.w.)
was sent and the (true) faith appeared and spread, hypocrisy too spread side by side. Some
people came to the Messenger of Allah (s.a.w.) and said: '0 Messenger of Allah! If we were not
afraid of these people that they would torment us and would do and do [unbearable things to us],
we would have accepted Islam [openly]; nevertheless we bear witness that there is no god except
Allah and that you are the Messenger of Allah.' They used to say this to him. When the day of
Badr came the polytheists stood up [to fight] and said: 'No one will remain behind from us but
that we shall demolish his house and seize his property.' [Hearing it,] those people too went forth
(with polytheists) who used to say those words to the Prophet (s.a.w.); some of them were killed;
some others were taken prisoners."

Then (Ibn Zayd) said: "As for those who were killed, they were those about whom Allah has
said:  (as for) Ê c ÊcÊc c cc c Ê cÊcc
 ccÊ c  c

 ccÊ cÊc  (enough) cÊcc ÊcÊc cÊ c leaving these

oppressors behind? cÊ c c c Ê cc cÊcc c cc c 

"Then Allah excused those with genuine inability and said: 
cÊc c ccc
ÊcccÊc ccÊcÊ c ÊcÊcc cÊ c
 cÊc cccÊc
 cc  where they can head to; if they went forth they would be destroyed, cÊ c ccc
Êc c
cÊ their staying in the midst of idol-worshippers.

"As for those who were captured, they said: '0 Messenger of Allah: you know that we used to
come to you and bear witness that there was no god except Allah and that you were His
Messenger; yet we had to come out with these people fearing (their reprisals)' Allah said: c

Êc ccÊ ccÊc
  c Êcc ccÊ
ccÊc cÊ cc c
cÊ cc c ccccÊcÊc Ê ÊcÊ ccc cccc c
 c the misdeed you have done"; i.e., your coming out with the polytheists against the
Prophet (s.a.w.)... c cÊc ccc Êc  cc c cÊcc
 Êc  cÊcc when they joined the polytheists in coming out - cc
(you)  ccÊ (8:70-71)

'Abd ibn Hamid, Ibn Abi Hatim and Ibn Jarir have narrated from'Ikrimah about the verse: 
(as for) Ê c ÊcÊc c cc c Ê cÊcc
 ccÊ c  cc c cc c
 , that he said: "It was revealed about Qays ibn al-Fakih ibn al-Mughirah al-Harith ibn
Zam'ah ibn al-Aswad, Qays ibn al-Walid ibn al-Mughirah, Abu'l-'As ibn Munabbih ibn al-Hajjaj
and 'Ali ibn Umayyah ibn Khalaf." He further said: "When the polytheists of Quraysh and their
followers went forth to protect Abu Sufyan ibn Harb and the caravan of the Quraysh from the
Messenger of Allah (s.a.w.) and his companions and also intending to take revenge of what they
had suffered at Nakhlah; they took with them some youths who were unwilling (to join them as)
they had (secretly) accepted Islam. They faced the Muslims at Badr without prior rendezvous. So
(those youths) were killed at Badr while they were   and have turned away from Islam; and
they were those we have named above." (ibid.)
The a thor says: There are a lot of traditions, from the Sunni sources, of the same theme.
Apparently all these are attempts to apply the verses to some suitable incidents, yet it is a good
application. The most important information gleaned from these traditions as well as from
meditating on the said verses is the existence of hypocrites in Mecca [even] before Ê
Ê as well
as after it. This fact has a direct bearing on discussion about the hypocrites as will be seen in the
chapter of "Repentance", God willing.

Ibn Jarir, Ibnu'l-Mundhir and Ibn Abi Hatim have narrated from Ibn 'Abba's that he said: "There
was a man, Damrah from Banu Bakr, who was [very] sick. He told his people, Take me out of
Mecca, because I find it hot (here). They said: 'Where should we take you to?' He indicated with
his hand towards the way of Medina. They took him out but he expired at (only) two miles from
Mecca. Then this verse was revealed: c Êc cÊccÊ cÊ c  ccÊc
c c ccÊcÊc cÊ " (ibid.)

The a thor says: There are many traditions of similar theme, but there is much discrepancy
about identity of the believer who expired in the way. Various traditions name him as Damrah
ibn Jundab, Aktham ibn Sayfi, Abu Damrah ibn al-'Is az-Zurqi, Damrah ibn al-'Is al-Laythi and
Junda' ibn Damrah al-Junda'i. Some traditions say that it was revealed about Khalid ibn Hizam
who went out intending to emigrate to Ethiopia, and was bitten by a snake on the way and died.

Some traditions narrate from Ibn 'Abbas that it was Aktham ibn Sayfi. The narrator asked him:
"Then where is al-Laythi?" Ibn 'Abba's said: "It was before al-Laythi, and it is particular (and)
general."

The a thor says: That is, the verse was revealed for Aktham in particular, then it is applied to
others in general. It may be gleaned from the traditions that three Muslims had met their death
while on their way to Ê
Ê
Aktham ibn Sayfi, al-Laythi and Khalid ibn Hizam. But [it is
difficult] to pinpoint as to whom the verse was revealed about; and the traditions are probably the
narrators' attempts to apply the verse to this or that person.

Zurarah says: "I asked Abu Ja'far (a.s.) about   = weak, weakened). He said: 'He is
the one who does not have a means to disbelief (that he may disbelieve), nor does he find a way
to belief; he is unable to believe and unable to reject (the belief); among them are the children as
well as those men and women whose understanding is like that of the children; they are freed
from responsibility'." (al-Kafi)

The a thor says: The tradition is extensively narrated from Zurarah; al-Kulayni, as-Saduq and
al-'Ayyashi have narrated it from him through numerous chains.
al-Kulayni narrated through his links from Isma'il al-Ju'fi that he said: "I asked Abu Ja'far (a.s.)
about the religion which no one can afford to be ignorant of. He said: The religion is spacious,
but the Kharijites, as a result of their ignorance, have cramped it for themselves.' I said: 'May I be
made your ransom! should I then relate to you the religion which I follow?' He said: 'Yes.' So I
said: 'I bear witness that there is no god except Allah, and Muhammad is His servant and His
Messenger; and I acknowledge (and believe in) what he has brought from Allah, the High; and I
love you and I keep away from your enemies and those who oppressed you and [wrongfully]
became your rulers and usurped your rights.' He said: 'By Allah! you have not overlooked
anything. It is, by Allah! the [religion] we are on.' Then I said: 'Can someone not knowing this
matter be saved?' He said: '[None] except the weak ones.' I said: 'Who are they?' He said: 'Your
women and your children.' Then he said: 'Had you seen Umm Ayman? I bear witness that she
was from the people of the garden, but she did not know [in such detail the religion] you are on.'"
(ibid.)

Sulayman ibn Khalid narrates that he asked Abu Ja'far (a.s.) about the weak ones. The Imam
(a.s.) said: "A simple-minded woman in her private room; a slave-girl that you tell her to pray
and she prays, she does not know except what you tell her; a foreign slave who does not
understand except what you tell him; an aged old man; a child, a small boy: these are the weak
ones. But a thick-necked man, disputatious (and) antagonist, who deals in sale and purchase,
whom you cannot tire in anything: Will you say, he is weak? No; by no means." ( , al-
'Ayyashi)

Sulayman has narrated from as-Sadiq (a.s.) that he said about this verse: "0 Sulayman! In these
weak ones there are those who have thicker necks than yours. Weak are the people who fast and
pray, keep their stomachs and genitals away [from forbidden things]; they do not believe that the
right is with our adversaries; they are holding the tree's branches; these are that Allah may
pardon them if they keep the hold of the tree's branches and know those. Then if Allah pardons
them it will be by His mercy, and if He punishes them it will be because of their error."
(Ma'ani'l-akhbar)

The a thor says: The words, "they do not believe that the right is with our adversaries", mean
that they do not have ill-feelings towards us, or that such ideas are not based on their own
negligence, as is clear from the following traditions.

as-Sadiq (a.s.) has said that weak ones are of many kinds, differing among themselves; and
anyone among the People of the Qiblah (i.e. Muslims) who is not inimical to us, is  ,
weak. (ibid.)

as-Sadiq (a.s.) said explaining this verse: "  ÊcÊcc cÊ c
 cÊc  to our
enmity, so that they could have got ill-feelings [towards us], ccÊc cc  to the
truth, that they could come on the right path; they will enter the garden because of their good
deeds and their abstaining from the unlawful things forbidden by Allah, but they will not get the
rank of the righteous ones." (ibid; at-Tafsir, al-'Ayyashi)

Durays al-Kunasi narrates that he said to Abu Ja'far (a.s.): "May I be made your ransom! What is
the condition of those who believe in the One God and the prophethood of Muhammad (s.a.w.),
who have committed sins and die without believing in an imam and do not know about your love
and obedience?" He said: "As for these, they shall remain in their graves, and not come out;
whoever (among them) had done good deeds and did not show any animosity [towards us], a
tunnel will be opened for him to the garden which Allah has created in the west; thus refreshing
breeze will continue reaching him in his grave up to the Day of Resurrection until he comes
before Allah; He will take account of his good and evil, then he will go either to the paradise or
to the fire. These are they who depend on the decision of Allah." Then he (a.s.) said: "And
likewise is done to the weak ones, the idiots, the children and the minor children of the Muslims.
And as for [our] antagonists among the People of the  Ê, a tunnel is dug for them to the fire
which Allah has created in the east, and will reach to him the flames, sparks, smoke and the hell's
out-bursts up to the Day of Resurrection; then their destination is the hell." (at-Tafsir, al-Qummi)

as-Sadiq (a.s.) narrates from his father, from his grandfather, from 'Ali (a.s.) that he said: "Surely
the Paradise has eight gates: through one gate will enter the Prophets and the Truthful ones;
through another gate will enter the martyrs and the Righteous ones; and through [another] five
gates will enter our Shi'ahs and lovers; ...and through [the eighth] gate will enter all the Muslims
who bear witness that there is no god but Allah and in whose heart there is not an atom's weight
of animosity towards us, the ÊcÊ )

Humran narrates: "I asked Abu 'Abdillah (a.s.) about the word of Allah: 
cÊc c 
He said: 'They are the People of  Ê (friendship, authority, power, guardianship.)' I said:
'Which Ê He said: 'It is not the Ê in religion, but the Ê in marrying each
other, inheriting from each other and mixing with each other; they are neither believers nor
  , they are the ones made to await Allah's command." ( Êc c
 Ê )

The a thor says: It refers to the verse: cÊ cccc  cÊ ccc
ÊÊcc cÊ  cÊcc ÊÊcc cccÊ (in mercy)... (9:106)

'Ali (a.s.) said: "The name of weakness is not used for him to whom the proof has reached, and
his ears heard it and his heart understood it." (Ê
ÊÊ)

al-Kazim (a.s.) was asked about the weak ones. He (a.s.) wrote: "The weak is he to whom proof
has not been conveyed and who is unaware of [religious] difference. But he is no weaker once he
knew the difference." ( )

as-Sadiq (a.s.) was asked: "What do you say about the weak ones?" He replied in a dismayed
manner, "Have you left anyone who could be called weak? Where are the weak ones? Because,
by Allah! this affair of yours [i.e., Shi'ite faith] has been taken by ladies in their boudoirs to other
ladies, and have discussed it the water-carriers in the streets of Medina." (ibid.)

'Umar ibn Ishaq says: "Abu 'Abdillah (a.s.) was asked as to

what was the definition of the weak which has been mentioned by Allah. He said: 'He who does
not properly recite any of the Qur'anic chapters, while Allah has created it in such a way that no
one should fail to recite it properly.'" ( Ê) The a thor says: There are several other
Traditions; but what has been quoted above covers all the themes mentioned therein. Although
the traditions apparently seem to differ with one another, yet if we overlook the particulars which
throw light on various degrees of weakness, all of them jointly prove one fact which the
generality of the verse shows: that weakness means not finding one's way to the right path -
without any negligence on one's own part.

Chapter 4 - An-Nisa (The Women), Verses

101-104
ϟ˴˷΍ Ϣ˵ Ϝ˵ Ϩ˴ Θ˶ ˸ϔϳ˴ ϥ˴΃ ˸ϢΘ˵ ˸ϔΧ
˶ ˸ϥ·˶ Γ˶ ϼ˷μ ˴ ϟ΍ Ϧ ˴ ϣ˶ ˸΍ϭ˵ήμ ˵ ˸ϘΗ˴ ϥ˴΃ ˲ΡΎ˴ϨΟ ˵ ˸ϢϜ˵ ˸ϴϠ˴ϋ˴ β˴ ˸ϴϠ˴ϓ˴ ν ˶ ˸έϷ ˴ ΍ ϲ˶ϓ ˸ϢΘ˵ ˸Αή˴ ο ˴ ΍˴Ϋ·˶ϭ˴ ΍˷ϭ˱ Ϊ˵ ϋ ˴ ˸ϢϜ˵ ϟ˴ ˸΍Ϯ˵ϧΎ˴ϛ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸ϟ΍ ϥ ˴˷ ·˶ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϧ ˴ ϳ˶ά
Ύ˱Ϩϴ˶Βϣ˵˷ {101} ϛ˵ ΍˴Ϋ·˶ϭ˴ ˸΍ϭ˵ΪΠ ˴γ ˴ ΍˴ΫΈ˶ϓ˴ ˸ϢϬ˵ Θ˴ Τ
˴ Ϡ˶˸γ΃˴ ˸΍ϭ˵άΧ
˵ ˸΄ϴ˴ ˸ϟϭ˴ Ϛ˴ ό˴ ϣ˴˷ Ϣ˵Ϭ˸Ϩϣ˶˷ ˲Δϔ˴ ΋˶ Ύ˴σ ˸ϢϘ˵ ˴Θ˸Ϡϓ˴ Γ˴ ϼ˷μ
˴ ϟ΍ Ϣ˵ Ϭ˵ ϟ˴ Ζ ˴ ˸Ϥϗ˴ ΄˴ϓ˴ ˸ϢϬ˶ ϴ˶ϓ Ζ
˴ ϨΕ ˶ ˸΄Θ˴ ˸ϟϭ˴ ˸ϢϜ˵ ΋˶ ΍˴έϭ˴ Ϧ˶ϣ ˸΍Ϯ˵ϧϮ˵Ϝϴ˴ ˸Ϡϓ˴
΃˴ϭ˴ ˸Ϣϫ˵ έ˴ ˸άΣ ˶ ˸΍ϭ˵άΧ ˵ ˸΄ϴ˴ ˸ϟϭ˴ Ϛ˴ ό˴ ϣ˴ ˸΍Ϯ˷Ϡ˵μ
˴ ϴ˵ ˸Ϡϓ˴ ˸΍Ϯ˷Ϡ˵μ
˴ ϳ˵ ˸Ϣϟ˴ ϯ˴ή˸Χ΃˵ ˲Δϔ˴ ΋˶ Ύ˴σ Ϣ˵Ϝ˸ϴϠ˴ϋ ˴ ϥ ˴ Ϯ˵Ϡϴ˶Ϥϴ˴ ϓ˴ ˸ϢϜ˵ Θ˶ό˴ Θ˶ ˸ϣ΃˴ϭ˴ ˸ϢϜ˵ Θ˶ Τ
˴ Ϡ˶˸γ΃˴ ˸Ϧϋ˴ ϥ ˴ Ϯ˵Ϡϔ˵ ˸ϐΗ˴ ˸Ϯϟ˴ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ Ω˴˷ ϭ˴ ˸ϢϬ˵ Θ˴ Τ
˴ Ϡ˶˸γ
Θ˴ Τ
˴ Ϡ˶˸γ΃˴ ˸΍Ϯ˵όπ ˴ Η˴ ϥ˴΃ ϰ˴ο˸ήϣ˴˷ Ϣ˵ΘϨ˵ϛ ˸ϭ΃˴ ή˳ τ ˴ ˷ϣ˴ Ϧ˷ϣ˶ ϯ˱Ϋ΃˴ ˸ϢϜ˵ Α˶ ϥ ˴ Ύ˴ϛ ϥ˶· ˸ϢϜ˵ ˸ϴϠ˴ϋ ˴ Ρ ˴ Ύ˴ϨΟ ˵ ˴ϻϭ˴ Γ˱ Ϊ˴ Σ ˶ ΍˴ϭ Δ˱ Ϡ˴˸ϴϣ˴˷ ˸΍ϭ˵άΧ
˵ ϭ˴ ˸ϢϜ˵ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸Ϡϟ˶ Ϊ˴˷ ϋ˴ ΃˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ˴˷ ·˶ ˸Ϣϛ˵ έ˴ ˸άΣ
˶
Ύ˱Ϩϴ˶Ϭϣ˵˷ Ύ˱Α΍˴άϋ ˴ {102} ˸΍Ϯ˵Ϥϴ˶ϗ΄˴ ϓ˴ ˸ϢΘ˵ Ϩ˴ϧ˸΄Ϥ˴ ˸σ΍ ΍˴ΫΈ˶ϓ˴ ˸ϢϜ˵ Α˶ Ϯ˵ϨΟ ˵ ϰ˴Ϡϋ ˴ ϭ˴ ΍˱ΩϮ˵όϗ˵ ϭ˴ Ύ˱ϣΎ˴ϴϗ˶ Ϫ˴ Ϡ˴˷ϟ΍ ˸΍ϭ˵ήϛ˵ ˸ΫΎ˴ϓ Γ˴ ϼ˷μ ˴ ϟ΍ Ϣ˵ Θ˵ ˸ϴπ˴ ϗ˴ ΍˴ΫΈ˶ϓ˴ ˸Ζϧ˴ Ύ˴ϛ Γ˴ ϼ˷μ ˴ ϟ΍ ϥ ˴˷ ·˶ Γ˴ ϼ˷μ ˴ ϟ΍
Ϧ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ ϰ˴Ϡϋ ˴ Ύ˱ΗϮ˵ϗ˸Ϯϣ˴˷ Ύ˱ΑΎ˴Θϛ˶ {103} Ϧ ˴ ϣ˶ ϥ˴ Ϯ˵Ο˸ήΗ˴ ϭ˴ ϥ ˴ Ϯ˵Ϥϟ˴˸΄Η˴ Ύ˴Ϥϛ˴ ϥ ˴ Ϯ˵Ϥϟ˴˸΄ϳ˴ ˸ϢϬ˵ ϧ˴˷Έ˶ϓ˴ ϥ ˴ Ϯ˵Ϥϟ˴˸΄Η˴ ˸΍Ϯ˵ϧϮ˵ϜΗ˴ ϥ˶· ϡ˶ ˸ϮϘ˴ ˸ϟ΍ ˯Ύ˴ϐΘ˶ ˸Α΍ ϲ˶ϓ ˸΍Ϯ˵ϨϬ˶ Η˴ ϻ ˴ ϭ˴ ϻ ˴ Ύ˴ϣ Ϫ˶ Ϡ˴˷ϟ΍
Ύ˱Ϥϴ˶ϜΣ ˴ Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ ϥ ˴ Ϯ˵Ο˸ήϳ˴ {104}
{101} And when you journey in the earth, there is no blame on you that you shorten the prayer,
if you fear that those who disbelieve will cause you distress; surely the unbelievers are your open
enemy. {102} And when you (0 Prophet!) are among them and establish the prayer for them, let
a party of them stand up with you, and let them take their arms; then when they have prostrated
themselves let them go to your rear, and let another party who have not prayed come forward and
pray with you, and let them take their precaution and their arms; (for) those who disbelieve
desire that you may be inattentive to your arms and your luggage, so that they may then turn
upon you with a sudden united attack; and there is no blame on you, if you are troubled by rain
or if you are sick, that you lay down your arms, and take your precaution; surely Allah has
prepared a disgraceful chastisement for the unbelievers. {103} Then when you have finished the
prayer remember Allah standing and sitting and reclining; but when you are secure, keep up
prayer; surely prayer is a timed ordinance for the believers. {104} And be not weak-hearted in
pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain,
while you hope from Allah what they do not hope; and Allah is Knowing, Wise.
Commentary
The verses ordain the prayer of fear and shortened prayer in journey, and they end on exhortation
of the believers to pursue the polytheists; they are well-connected with the preceding verses
which dealt Êc
Ê and its various aspects.

}
AN: c Êcc
c cÊcÊcÊc cccccÊcc ÊcÊc


c¥Ê (sin, impediment, renunciation);   (shortening of prayer). [at-Tabrisi] has
said in 

"The root   when used for prayer comes in three stems: The base
stem,   (which has been used in the Qur'an),   (the stem,  and   (the
stem,  Meaning: When you are in journey then there is no impediment or sin for you if you
shorten the prayer. The phrase, "there is no blame on you", apparently shows permission only,
but the context points to obligation and incumbency; as is seen in the verse: cÊ Safa c
Ê Marwah ccÊc  ccÊc c Êc cc
 ccÊc cc

 'umrah ÊcÊc ccccÊ ccccÊcÊ (2:158); although 
  (to go round) is 
 (compulsory). The reason why this expression shows obligation is
that the position here is that of legislation, and it is enough in this place just to disclose that a
certain order has been laid down; there is no need to explain all its aspects and particulars in a
comprehensive manner. To a certain extent the same is the position of the verse: cÊcc
 c cccc cc (2:184)

}
AN: cccÊcÊ c Êc  c c cc  :  Ê (translated
here as causing distress) is used for numerous meanings; however when the Qur'an uses it in
connection with disbelievers and polytheists, it refers to the atrocities, like murder, torture, etc.,
which they inflicted on the Muslims; and the context too points to this meaning, i.e., if you fear
that the enemies will attack you putting you to the sword.

This clause is a proviso, limiting the preceding order: Êc cccccÊcc Êc
Êc
 It shows that shortening of prayer was ordained when there was a fear of disbelievers'
mischief. As a second step the rule was extended to all cases of legal journey even if there was
no fear. It means that the Qur'an explained one case where this law was to be applied, and the
Ê of the Prophet described all other situations and cases will be seen in the Traditions.

}
AN: c Êc (0 Prophet!) ccÊcccÊccÊ c
 cc
Ê c
It explains how to perform prayer of fear. The verse is addressed to the Prophet
(s.a.w.) supposing him to be the  of that prayer; the order is thus explained through an
example - it makes the rule clearer in a fewer words and beautiful style; "and establishing the
prayer for them" refers to congregational prayer; "let a party of them stand up with you" points to
their standing behind the Prophet following him in the prayer; and it is they who are required to
take their arms with them; "when they have prostrated themselves..." means, when they have
prostrated and completed their prayers, they should go to the rear to take the place of those who
have not prayed yet, enabling them to come forward and pray with you and this second group too
should "take their precaution and their arms".
The meaning then is as follows - and Allah knows better: When you, 0 Messenger of Allah! are
among them, and the situation is fraught with danger, and you establish the prayer for them, i.e.
the congregational prayer with you as its leader, then the whole group should not join in the
prayer together; only a party of them should stand behind you for prayer (taking their arms with
them) and the other group should protect them and guard their possessions; when those who are
praying behind you finish their 
Ê and their prayer, they should go to the rear to relieve those
who were until now protecting them and guarding their possessions. Now, this second group who
has not prayed yet should come and join you in the prayer, and they too should take their
precaution and their arms with them.

"Another party who have not prayed":  Ê (party, group) is of feminine gender, but it refers
here to those who are able to fight, i.e. men; the feminine adjective Ê (another) agrees with
the noun  Ê which it refers to, while the masculine pronouns in "have not prayed" etc., look at
the people described.

The words, "take their precaution and their arms" contain an interesting metaphor, as it treats
"precaution" as a sort of arms for defense, using the verb 'take' for both.

}
AN: (for) Ê c Êc  c cÊcccc  ccc ccc
c cÊcÊccc
cc Êcc c c
It gives the reason for the
above law; its meaning is clear.

}
AN: cÊc cccc, c cÊ  ccÊc 

The
rule is further relaxed for those who are troubled by rain or are sick, that they may lay down their
arms; however it is very much emphasized that they should take their precaution, and not be
inattentive to the unbelievers, because they are on the lookout for the weak points of the
Muslims.

}
AN: Êc ÊccÊc  ÊcÊc
ccÊc  cc  cc

  
c  (standing) and  (sitting) are either plurals or verbal nouns, and in
either case they are circumstantial clauses; the same applies to 'reclining'. These words
emphasize that the believers should continuously remember Allah, in all conditions and in every
place.

}
AN: c Êccc c
c
c


As the context shows, the clause, "when
you are secure", is in opposition to: Êcc
c cÊcÊ, and thus obviously means,
when you return to your homes. Accordingly, "keep up prayer" would mean to pray full 4
; because the prayer of fear and danger was called "shortened prayer"

}
AN: c
c cc c ccÊc 

c Ê (writing, traslated
here as ordinance) implies obligatoriness and imperativeness, as Allah says: . .   c c

   (lit.: written) cc c c  c
  ccÊ cc (2:183).  
(timed), shows that prayer is an Obligation prescribed for fixed times to be established at known
intervals.

Apparently, timeliness of prayer implies its permanence and imperativeness - it mentions a

requirement (of time) to imply the obligatory (prayer). When it says that prayer is a timed
ordinance, it means that it is an obligation, confirmed and permanent, not subject to any change;
it cannot be avoided or waived at any time. The adjective, 'timed', if taken in its literal meaning
has no relevance to the context, because the preceding statements have no connection with
prayer being a timed ordinance; while this sentence is meant to explain the reason for the
preceding one, that is, Êccc c
c
c
 Thus apparently, 'timed' means a
firm obligation which can never be waived; it is unalterable and can never be replaced by any
alternative, unlike the fast which sometimes is changed to redemption.

}
AN: ccc Êc c
  ccÊc

c
Ê (weakness);   Ê
(pursuit),  (pain, to suffer pain); the clause: "while you hope from Allah they do not
hope", is a circumstantial one. You and your enemies both equally suffer pain, so you are not in a
worse position than your enemies; rather you are in a more pleasant and comfortable condition,
inasmuch as you expect victory over them and hope for forgiveness from your Lord who is your
guardian; as for your enemies, they have no guardian, nor do they entertain any hope to cheer
themselves or which could incite them to work energetically and push them towards their goal.
And Allah knows what is beneficial to His servants; He is Wise in His orders and prohibitions.

Traditions
According to   of al-Qummi, the verse (prescribing the prayer of fear) was revealed when
the Messenger of Allah (s.a.w.) was proceeding towards Hudaybiyyah, en route to Mecca. When
the Quraysh heard the news, they sent Khalid ibn al-Walid with two hundred horses to encounter
the Messenger of Allah (s.a.w.). He hindered the (progress of the) Messenger of Allah (s.a.w.) on
the mountains. Somewhere on the way, the time of Ê prayer came, Bilal said the Ê, and
the Messenger of Allah (s.a.w.) led the people in the prayer. Khalid ibn al-Walid then said: "If
we had attacked them when they were praying, we would have got them, because they do not
break their prayer. However, now the time of their other prayer is approaching which they love
more than their eyesight; and when they start that prayer we shall raid them. Then Jibril (Gabriel)
brought to the Messenger of Allah (s.a.w.) the (verses of) prayer of fear: c Êccc
cÊ


 says about the verse, and Êc ccccc ccccc
 , that it was revealed when the Prophet was at 'Usfan and the polytheists at Dajnan; both
parties stopped there; and the Prophet (s.a.w.) prayed Ê with the Muslims with perfect 
and 
; then the polytheists wanted to attack them; and some of them said: "[Although we
missed this chance] they will pray another prayer [ i.e.,   ]which is dearer to them from this
one." Then Allah revealed to the Prophet this verse, and he prayed the   with them as the
prayer of fear. And this was the reason why Khalid ibn al-Walid accepted Islam.

Abu Hamzah [ath-Thumali] has written in his   that the Prophet (s.a.w.) went to fight
Banu Anmar, and Allah vanquished them and the Muslims captured the enemy's children and
property. Then the Messenger of Allah (s.a.w.) and the Muslims alighted; not a single enemy
was in sight; so they laid down their arms; the Messenger of Allah (s.a.w.) went away to relieve
himself (and he too had laid down his arms), and he went so far that a [dry] valley sheltered him
from his companions. By the time he was finished the river-bed was flowing copiously and the
rain was coming down; the flowing valley came between him and his companions. He sat down
under a tree. Then al-Ghawrath ibn al-Harith al Muharibi saw him, and his companions said to
him: "0 Ghawrath! (Look,) here is Muhammad, separated from his companions." He said: "May
Allah kill me if I don't kill him." He came down the hill with a sword; and the Messenger of
Allah (s.a.w.) did not notice him until he stood over him with his unsheathed sword in hand. He
said: "0 Muhammad! Who will now protect you from me?" The Messenger (s.a.w.) said:
"Allah." [All of a sudden] the enemy of Allah fell down on his face. Now, the Messenger of
Allah (s.a.w.) stood up and took his sword, and said: "0 Ghawrath! Now, who will save you from
me?" He said: "No one." The Messenger of Allah said: "Do you bear witness that there is no god
but Allah, and that I am the servant of Allah and His Messenger?" He said: "No. But I promise
that I'll never fight you nor will ever help any enemy against you." Then the Messenger of Allah
(s.a.w.) gave his sword back to him. [Seeing this magnanimity,] Ghawrath said to him: "By
Allah! you are certainly better than me." He (s.a.w.) said: "I am more entitled to it."

Then Ghawrath went back to his companions. They said: "0 Ghawrath! We saw you standing
over his head with sword, then what prevented you from [killing] him?" He said: "Allah. I
inclined towards him with the sword to kill him; then I don't know who it was that pushed me
between my shoulders, and I fell down on my face; my sword fell down and Muhammad took it
before I could reach it." Then the valley calmed down and the Messenger of Allah (s.a.w.) went
to his companions and told them what had happened; and recited before them: cÊc cc
ccc ccccc c  

as-Saduq has narrated through his chains from 'Abdu 'r-Rahman ibn Abi 'Abdillah from as-Sadiq
(a.s.) that he said: "The Prophet (s.a.w.) prayed with his companions in the battle of Dhatu 'r-
Riqa'; and he divided them in two groups; he told one group to stand before the enemy and the
other stood [praying] behind him; so he said   Ê, and they said too, and he recited
and they listened, then he did  and they did, and he did 
Ê and they did; thereafter, the
Messenger of Allah (s.a.w.) continued in his prayer standing [in the second Ê# while the
companions prayed their second Ê individually and said  Then they rushed to their
companions and stood before the enemy, and their companions came and stood behind the
Messenger of Allah (s.a.w.) and he said   and they said too, and he recited and they listened,
and he did  and they did, and he did 
Ê and they did; then the Messenger of Allah
(s.a.w.) sat down and recited  ÊÊÊ and ; and they stood up and completed the
[second] Ê by themselves and then recited " ÊÊÊ and]  And Allah had said to his
Prophet: cc ÊccccÊcc  ÊcÊc
ccÊc c
c cc
 c ccÊc   And this is the prayer of fear about which Allah had ordered
His Prophet (s.a.w.)."
He (a.s.) also said: "One who leads (his) people in Ê  in prayer of fear, will pray one Ê
with the first group and two  with the second one..." ccÊÊ Ê

ash-Shaykh has narrated through his chains from Zurarah that he said: "I asked Abu Ja'far (a.s.)
about the prayer of fear and the prayer of journey, will both of them be shortened? He said: 'Yes;
and the prayer of fear is more deserving to be shortened than the prayer of journey in which there
is no fear.'" (ÊÊ Ê)

as-Saduq narrates through his chains from Zurarah and Muhammad ibn Muslim that they said:
"We said to Abu Ja'far (a.s.): 'What do you say about prayer in journey? How is it? And how
many "# He said: 'Verily Allah, the Mighty, the Great, says: c Êcc
c cÊc
ÊcÊc cccccÊcc ÊcÊc
; accordingly, shortening of prayer
during journey is compulsory, as is completing it when in presence [i.e., when not in journey].'"
They said: "But Allah only says; Êc cccc; He did not say: 'Do it'; how can it
convey the connotation of obligatoriness like that of praying full prayer in presence?" He (a.s.)
said: "Has not Allah said: cÊ Safa cÊ Marwa ccÊc  ccÊc c
Êc cc
 ccÊc cc
 'umrah ÊcÊc ccccÊ c
cccÊcÊ [2:158]? Don't you see that  c" c # between the two is 
 It
is because Allah has mentioned it in His Book, and His Prophet had done it. Likewise,
shortening of prayer during journey is a thing which the Prophet (s.a.w.) had done [and] Allah
has mentioned it in His Book." Then we said to him: "Then a person who prayed four  in
journey, should he repeat (that) prayer or not?" (The Imam) said: "If the verse of shortening (of
prayer) was read and explained to him, and yet he prayed four , he will repeat it [i.e.,
will repeat praying two "; and if the verse was not read before him and he did not know it,
then there is no repetition. And all 
 prayers during journey are two  except Ê ,
as it is three c, (and) there is no shortening in it; the Messenger of Allah (s.a.w.) left it
three  in journey and in presence..." (ccÊÊ Ê)

as-Suyuti writes: Ibn Abi Shaybah, 'Abd ibn Hamid, Ahmad, Muslim, Abu Dawud, at-Tirmidhi,
an-Nasa'i; Ibn Majah, Ibnu'l-Jarud, Ibn Khuzaymah, at-Tahawi, Ibn Jarir, Ibnu'l-Mundhir, Ibn
Abi Hatim, an-Nahhas (in his  Ê and Ibn Hibban have narrated from Ya'la ibn Umayyah
that he said: "I asked 'Umar ibn al-Khattab about the verse: Êc cccccÊcc
ÊcÊc
c cccÊcÊ c Êc  c c cc   '[Is it valid now
when] the people are secured and safe? 'Umar said to me: 'I too was wondering about it as you
do, so I asked the Messenger of Allah (s.a.w.) about it and he said: "It is a charity which Allah
has bestowed upon you, so you should accept His charity." '" Ê

'Abd ibn Hamid, an-Nasa'i, Ibn Majah, Ibn Hibban and al-Bayhaqi (in his   have
narrated from Umayyah ibn Khalid ibn Asad that he asked Ibn 'Umar: "Do you think that the
prayer should be shortened in journey? Surely we do not find it in the Book of Allah; all that is
mentioned therein is the prayer of fear." Ibn 'Umar said: "0 my nephew: Surely Allah sent
Muhammad (s.a.w.) and we did not know anything; so we do only as we saw the Messenger of
Allah (s.a.w.) doing; and the shortening of prayer in journey is the system established by the
Messenger of Allah (s.a.w.)." (  )

Ibn Abi Shaybah, at-Tirmidhi (who has said that it is correct) and an-Nasa'i have narrated from
Ibn 'Abbas that he said: "We prayed with the Messenger of Allah (s.a.w.) between Mecca and
Medina two  while we were safe and had no fear of anything." (ibid.)

Ibn Abi Shaybah, Ahmad, al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi and an-Nasa'i have
narrated from Harithah ibn Wahb al-Khuza'i that he said: "I prayed with the Prophet (s.a.w.) Ê
and   at Mina two , with most numerous multitude of people and in most secured
condition."   

al-Kulayni narrates through his chain of narrators from Dawud ibn Farqad that he said: "I asked
Abu 'Abdillah (a.s.) about the word of Allah, c
c cc c  He said: '[It
means] firm ordinance; however if you make haste a little or delay a little it will do you no harm,
provided you do not neglect it altogether, because Allah, the Mighty, the Great, says:... c

 cc cÊc  c  c cÊc c cc
   (19:59)'."  

The a thor says: It is an indication that 
 prayers have some latitude so far as their timings
are concerned, as other traditions show.

Muhammad ibn Muslim narrates from the fifth or the sixth Imam (a.s.) that he said about the
Ê  prayer in the journey: "Do not leave if you are delayed for some time; then you may
pray it when you wish to pray the  Ê; and if you wish you may continue the journey for some
time until the reddish color [on the horizon] goes away. Surely, the Messenger of Allah (s.a.w.)
had prayed Ê and   together and Ê  and  Ê together, and he used to delay and
advance. Allah, the High, has said: c
c cc c , [and by this expression]
He only meant that it was obligatory for the believers, He did not mean anything else. Otherwise,
if it meant what they say, the Messenger of Allah (s.a.w.) would not have prayed like this, and he
was most knowledgeable and had all the information; and he was as they say; and if it [i.e.,
always praying separately] were good, the Messenger of Allah (s.a.w.) would certainly have
ordered it.

"And in the battle of Siffin, people, including the Commander of the Believers (a.s.), could not
pray Ê cÊ  and  Ê and 'Ali, the Commander of the Believers (a.s.) ordered them
and they said Êc, and c Êc  Ê, and ÊÊ on foot and horse, because
Allah has said: c ccc ccÊ (say your prayer) on foot or on horse-back [2:239].
"So 'Ali (a.s.) ordered them [to do so] and they did." (  al-'Ayyashi)

The a thor says: These traditions, as you see, agree with the preceding Commentary. There are
very many traditions of this meaning, and specially from the Ê (a.s.), but we have
quoted only a few of them as example. Of course, there are some other traditions from the Sunni
sources which oppose it, but they themselves contradict each other. However, to review those
traditions and have a look at all Ê Ê describing the prayer of fear in particular and prayer
during journey in general, is in the domain of Islamic Jurisprudence, not of  

It is written in   of al-Qummi that the word: ccc Êc c
  ccÊc
, is in conjunction with the verse 139 of the chapter of "The Family of'Imran": cc
cÊ c ccc c c cÊ c c cÊ (unbelieving)

 And we
have explained there the reason why that verse was revealed.

Chapter 4 - An-Nisa (The Women), Verses

105-126
ϧ˴˷·˶μ˶ Χ ˴ Ϧ ˴ ϴ˶Ϩ΋˶ Ύ˴Ψ˸Ϡϟ˶˷ Ϧ˵ϜΗ˴ ϻ ˴ ϭ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϙ ˴ ΍˴έ˴΃ Ύ˴ϤΑ˶ α ˶ Ύ˷Ϩ˴ ϟ΍ Ϧ ˴ ˸ϴΑ˴ Ϣ˴ Ϝ˵ ˸ΤΘ˴ ϟ˶ ϖ ˶˷ Τ ˴ ˸ϟΎ˶Α Ώ ˴ Ύ˴ΘϜ˶ ˸ϟ΍ Ϛ ˴ ˸ϴϟ˴·˶ Ύ˴Ϩ˸ϟΰ˴ ϧ˴΃ Ύ Ύ˱Ϥϴ{105} ΍˱έϮ˵ϔϏ ˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ Ϫ˶ Ϡ˴˷ϟ΍ ή˶ ϔ˶ ˸ϐΘ˴ ˸γ΍˴ϭ
Ύ˱Ϥϴ˶Σέ˴˷ {106} Ϭ˵ δ ˴ ϔ˵ ϧ˴΃ ϥ ˴ Ϯ˵ϧΎ˴Θ˸Ψϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϧ ˶ϋ˴ ˸ϝΩ˶ Ύ˴ΠΗ˵ ϻ ˴ ϭ˴ Ύ˱Ϥϴ˶Λ΃˴ Ύ˱ϧ΍˷Ϯ˴ Χ ˴ ϥ ˴ Ύ˴ϛ Ϧ˴ϣ ΐ ˵˷ Τ ˶ ϳ˵ ˴ϻ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ ˸Ϣ{107} ϻ ˴ ϭ˴ α ˶ Ύ˷Ϩ˴ ϟ΍ Ϧ ˴ ϣ˶ ϥ ˴ Ϯ˵ϔ˸ΨΘ˴ ˸δ˴ϳ
ϥ˴ Ϯ˵ϠϤ˴ ˸όϳ˴ Ύ˴ϤΑ˶ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ ϝ ˶ ˸ϮϘ˴ ˸ϟ΍ Ϧ
˴ ϣ˶ ϰ˴ο˸ήϳ˴ ϻ ˴ Ύ˴ϣ ϥ ˴ Ϯ˵Θϴ˶˷Β˴ ϳ˵ ˸Ϋ·˶ ˸ϢϬ˵ ό˴ ϣ˴ Ϯ˴ ϫ˵ ϭ˴ Ϫ˶ ˴˷Ϡϟ΍ Ϧ ˴ ϣ˶ ϥ ˴ Ϯ˵ϔ˸ΨΘ˴ ˸δϳ˴ Ύ˱τϴ˶Τϣ˵ {108} ϻ˵Άϫ˴ ˸ϢΘ˵ ϧ˴΃Ύ˴ϫ ˸ϢϬ˵ ˸Ϩϋ ˴ ˸ϢΘ˵ ˸ϟΩ˴ Ύ˴Ο ˯
ϼ
˱ ϴ˶ϛϭ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ ˴ ϥ ˵ Ϯ˵Ϝϳ˴ Ϧ˷ϣ˴ ϡ˴΃ Δ˶ ϣ˴ Ύ˴ϴϘ˶ ˸ϟ΍ ˴ϡ˸Ϯϳ˴ ˸ϢϬ˵ ˸Ϩϋ ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϝ ˵ Ω˶ Ύ˴Πϳ˵ Ϧ˴Ϥϓ˴ Ύ˴ϴ˸ϧΪ˵˷ ϟ΍ ˶ΓΎ˴ϴΤ ˴ ˸ϟ΍ ϲ˶ϓ{109} Ϫ˴ Ϡ˴˷ϟ΍ ή˶ ϔ˶ ˸ϐΘ˴ ˸δϳ˴ Ϣ˴˷ Λ˵ Ϫ˵ δ ˴ ˸ϔϧ˴ ˸ϢϠ˶˸ψϳ˴ ˸ϭ΃˴ ΍˱˯Ϯ˵γ ˸ϞϤ˴ ˸όϳ˴ Ϧ˴ϣϭ˴
Ύ˱Ϥϴ˶Σέ˴˷ ΍˱έϮ˵ϔϏ ˴ Ϫ˴ Ϡ˴˷ϟ΍ Ϊ˶ Π˶ ϳ˴ {110} Ύ˱Ϥϴ˶ϜΣ ˴ Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ Ϫ˶ δ ˶ ˸ϔϧ˴ ϰ˴Ϡϋ ˴ Ϫ˵ Β˵ δ˶ ˸Ϝϳ˴ Ύ˴Ϥϧ˴˷ Έ˶ϓ˴ Ύ˱Ϥ˸Λ·˶ ˸ΐδ ˶ ˸Ϝϳ˴ Ϧ˴ϣϭ˴ {111} ˸ϭ΃˴ Δ˱ Ό˴ ϴ˶τΧ ˴ ˸ΐδ ˶ ˸Ϝ˴ϳ Ϧ˴ϣϭ˴
Ύ˱Ϩϴ˶Βϣ˵˷ Ύ˱Ϥ˸Λ·˶ϭ˴ Ύ˱ϧΎ˴Θ˸ϬΑ˵ Ϟ ˴ Ϥ˴ Θ˴ ˸Σ΍ Ϊ˶ Ϙ˴ ϓ˴ Ύ˱Όϳ˶ήΑ˴ Ϫ˶ Α˶ ϡ˶ ˸ήϳ˴ Ϣ˴˷ Λ˵ Ύ˱Ϥ˸Λ·˶{112} ϭ˴ Ϛ ˴ ˸ϴϠ˴ϋ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˵ ˸πϓ˴ ϻ ˴ ˸Ϯϟ˴ϭ˴ Ύ˴ϣϭ˴ ϙ ˴ Ϯ˷Ϡ˵π ˶ ϳ˵ ϥ˴΃ ˸ϢϬ˵ ˸Ϩϣ˶˷ ˲Δϔ˴ ΋˶ Ύ˷σ ˴ Ζ˷Ϥ˴ Ϭ˴ ϟ˴ Ϫ˵ Θ˵ Ϥ˴ ˸Σέ˴
ϣ˴ Ϛ ˴ Ϥ˴ Ϡ˴˷ϋ
˴ ϭ˴ Δ˴ Ϥ˴ ˸ϜΤ ˶ ˸ϟ΍˴ϭ Ώ ˴ Ύ˴ΘϜ˶ ˸ϟ΍ Ϛ ˴ ˸ϴϠ˴ϋ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϝ˴ ΰ˴ ϧ˴΃ϭ˴ ˯˳ ˸ϲη ˴ Ϧ˶ϣ Ϛ ˴ ϧ˴ ϭ˷ή˵ π ˵ ϳ˴ Ύ˴ϣϭ˴ ˸ϢϬ˵ ˴δϔ˵ ϧ˴΃ ϻ ˵˷ ·˶ ϥ
˴ Ϯ˷Ϡ˵π˶ ϳ˵ Ϛ ˴ ˸ϴϠ˴ϋ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˵ ˸πϓ˴ ϥ ˴ Ύ˴ϛϭ˴ Ϣ˵ Ϡ˴˸όΗ˴ ˸ϦϜ˵ Η˴ ˸Ϣϟ˴ Ύ
Ύ˱Ϥϴ˶ψϋ ˴ {113} ϳ˴ Ϧ˴ϣϭ˴ α ˶ Ύ˷Ϩ˴ ϟ΍ Ϧ ˴ ˸ϴΑ˴ Ρ
˳ ϼ˸λ·˶ ˸ϭ΃˴ ϑ ˳ ϭ˵ή˸όϣ˴ ˸ϭ΃˴ Δ˳ ϗ˴ Ϊ˴ μ ˴ Α˶ ή˴ ϣ˴ ΃˴ ˸Ϧϣ˴ ϻ ˴˷ ·˶ ˸Ϣϫ˵ ΍˴Ϯ˸Π˷ϧ˴ Ϧ˷ϣ˶ ή˳ ϴ˶Μϛ˴ ϲ˶ϓ ή˴ ˸ϴΧ ˴ ϻ ˴˷ Ε ˶ Ύ˴ο˸ήϣ˴ ˯Ύ˴ϐΘ˶ ˸Α΍ Ϛ ˴ ϟ˶Ϋ˴ ˸Ϟό˴ ˸ϔ
Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴ Ϫ˶ ϴ˶Η˸Άϧ˵ ϑ ˴ ˸Ϯδ ˴ ϓ˴ Ϫ˶ Ϡ˴˷ϟ΍{114} Η˴ Ύ˴ϣ Ϊ˶ ˸όΑ˴ Ϧ˶ϣ ϝ ˴ Ϯ˵γή˴˷ ϟ΍ ϖ ˶ ϗ˶ Ύ˴θϳ˵ Ϧ˴ϣϭ˴ ϰ˷ϟ˴Ϯ˴ Η˴ Ύ˴ϣ Ϫ˶ ϟ˶˷Ϯ˴ ϧ˵ Ϧ ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ Ϟ ˶ ϴ˶Βγ˴ ή˴ ˸ϴϏ ˴ ˸ϊΒ˶ Θ˴˷ϳ˴ ˴ϭ ϯ˴ΪϬ˵ ˸ϟ΍ Ϫ˵ ϟ˴ Ϧ ˴ ϴ˴˷Β˴
΍˱ήϴ˶μϣ˴ ˸Ε˯˴ Ύ˴γϭ˴ Ϣ˴ Ϩ˴˷Ϭ˴ Ο ˴ Ϫ˶ Ϡ˶˸μϧ˵ ϭ˴ {115} Ϟ ˴˷ ο
˴ ˸ΪϘ˴ ϓ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸ϙή˶ ˸θϳ˵ Ϧ˴ϣϭ˴ ˯Ύ˴θϳ˴ Ϧ˴Ϥϟ˶ Ϛ ˴ ϟ˶Ϋ˴ ϥ ˴ ϭ˵Ω Ύ˴ϣ ή˵ ϔ˶ ˸ϐϳ˴ ϭ˴ Ϫ˶ Α˶ ϙ ˴ ή˴ ˸θϳ˵ ϥ˴΃ ή˵ ϔ˶ ˸ϐϳ˴ ϻ ˴ Ϫ˴ ˷Ϡ˴ϟ΍ ϥ ˴˷ ·˶
΍˱Ϊϴ˶όΑ˴ ϻ ˱ ϼ˴ο{116} ΍˱Ϊϳ˶ήϣ˴˷ Ύ˱ϧΎ˴τ˸ϴη ˴ ϻ ˴˷ ·˶ ϥ˴ Ϯ˵ϋ˸Ϊϳ˴ ϥ˶·ϭ˴ Ύ˱ΛΎ˴ϧ·˶ ϻ ˴˷ ·˶ Ϫ˶ ϧ˶ ϭ˵Ω Ϧ˶ϣ ϥ ˴ Ϯ˵ϋ˸Ϊϳ˴ ϥ˶·{117} Ύ˱Βϴ˶μϧ˴ ϙ ˴ Ω˶ Ύ˴Βϋ ˶ ˸Ϧϣ˶ ϥ ˴˷ ά˴ Ψ
˶ Η˴˷΄˴ ϟ˴ ϝ
˴ Ύ˴ϗϭ˴ Ϫ˵ ˴˷Ϡϟ΍ Ϫ˵ Ϩ˴ ό˴ ϟ˴˷
Ύ˱οϭ˵ή˸ϔϣ˴˷ {118} Ϡ˴ϓ˴ ˸ϢϬ˵ ϧ˴˷ή˴ ϣ˵ ϵ˴ϭ ˸ϢϬ˵ Ϩ˴˷ϴ˴ Ϩ˶˷ϣ˴ Ϸ ˵ ϭ˴ ˸ϢϬ˵ Ϩ˴˷Ϡ˴˷ο
˶ Ϸ ˵ ϭ˴ Ϧ˷ϣ˶ Ύ˷ϴ˱ ϟ˶ϭ˴ ϥ ˴ Ύ˴τ˸ϴθ ˴˷ ϟ΍ ά˶ Ψ˶ ˴˷Θϳ˴ Ϧ˴ϣϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϖ ˴ ˸ϠΧ ˴ ϥ ˴˷ ή˵ ϴ˶˷ϐ˴ ϴ˵ Ϡ˴ϓ˴ ˸ϢϬ˵ ϧ˴˷ή˴ ϣ˵ ϵ˴ϭ ϡ˶ Ύ˴ό˸ϧϷ ˴ ΍ϥ ˴ ΍˴Ϋ΁ Ϧ ˴˷ Ϝ˵ Θ˶˷Β˴ ϴ˵
Ύ˱Ϩϴ˶Βϣ˵˷ Ύ˱ϧ΍˴ή˸δΧ ˵ ή˴ δ ˶Χ ˴ ˸ΪϘ˴ ϓ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϥ ˶ ϭ˵Ω{119} ΍˱έϭ˵ήϏ ˵ ϻ ˴˷ ·˶ ϥ ˵ Ύ˴τ˸ϴθ ˴˷ ϟ΍ Ϣ˵ ϫ˵ Ϊ˵ ό˶ ϳ˴ Ύ˴ϣϭ˴ ˸ϢϬ˶ ϴ˷Ϩ˶ Ϥ˴ ϳ˵ ϭ˴ ˸Ϣϫ˵ Ϊ˵ ό˶ ϳ˴ {120} ϥ ˴ ϭ˵ΪΠ ˶ ϳ˴ ϻ ˴ ϭ˴ Ϣ˵ Ϩ˴˷Ϭ˴ Ο ˴ ˸Ϣϫ˵ ΍˴ϭ˸΄ϣ˴ Ϛ ˴ Ό˶ ϟ˴˸ϭ΃˵
Ύ˱μϴ˶Τϣ˴ Ύ˴Ϭ˸Ϩϋ ˴ {121} ΃˴ Ύ˴Ϭϴ˶ϓ Ϧ ˴ ϳ˶Ϊϟ˶Ύ˴Χ έ˵ Ύ˴Ϭ˸ϧϷ ˴ ΍ Ύ˴ϬΘ˶ ˸ΤΗ˴ Ϧ˶ϣ ϱ˶ή˸ΠΗ˴ Ε ˳ Ύ˷Ϩ˴ Ο
˴ ˸ϢϬ˵ Ϡ˵Χ ˶ ˸ΪϨ˵ γ
˴ Ε ˶ Ύ˴Τ˶ϟΎ˷μ ˴ ϟ΍ ˸΍Ϯ˵ϠϤ˶ ϋ ˴ ϭ˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍˴ϭ Ύ˷Ϙ˱ Σ ˴ Ϫ˶ ˷Ϡ˴ϟ΍ Ϊ˴ ˸ϋϭ˴ ΍˱ΪΑ˴
ϗ˶ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ˴ ϣ˶ ϕ ˵ Ϊ˴ ˸λ΃˴ ˸Ϧϣ˴ ϭ˴ ϼ ˱ ϴ{122} Ϫ˶ Ϡ˴˷ϟ΍ ϥ ˶ ϭ˵Ω Ϧ˶ϣ Ϫ˵ ϟ˴ ˸ΪΠ ˶ ϳ˴ ϻ˴ ϭ˴ Ϫ˶ Α˶ ΰ˴ ˸Πϳ˵ ΍˱˯Ϯ˵γ ˸ϞϤ˴ ˸όϳ˴ Ϧ˴ϣ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ Ϟ ˶ ˸ϫ΃˴ ϲ ˶˷ ϧ˶ Ύ˴ϣ΃˴ ϻ˴ϭ ˸ϢϜ˵ ϴ˶˷ϧ˶ Ύ˴ϣ΄˴Α˶ β ˴ ˸ϴϟ˴˷ ϻ ˴ ϭ˴ Ύ˷ϴ˱ ϟ˶ϭ˴
΍˱ήϴ˶μϧ˴ {123} ϳ˴ Ϛ ˴ Ό˶ ϟ˴ϭ˵΄ϓ˴ ˲Ϧϣ˶ ˸Άϣ˵ Ϯ˴ ϫ˵ ϭ˴ ϰ˴Μϧ˵΃ ˸ϭ˴΃ ή˳ ϛ˴ Ϋ˴ Ϧ˶ϣ Ε ˴ Ύ˴Τϟ˶Ύ˷μ ˴ ϟ΍ Ϧ ˴ ϣ˶ ˸ϞϤ˴ ˸όϳ˴ Ϧ˴ϣϭ˴ ΍˱ήϴ˶Ϙϧ˴ ϥ ˴ Ϯ˵ϤϠ˴˸ψϳ˵ ϻ ˴ ϭ˴ Δ˴ Ϩ˴˷Π ˴ ˸ϟ΍ ϥ ˴ Ϯ˵ϠΧ ˵ ˸Ϊ{124} ˸Ϧϣ˴ ϭ˴
Ϫ˵ Ϡ˴˷ϟ΍ ά˴ Ψ
˴ Η˴˷΍˴ϭ Ύ˱ϔϴ˶ϨΣ ˴ Ϣ˴ ϴ˶ϫ΍˴ή˸Α·˶ Δ˴ Ϡ˴˷ϣ˶ ϊ˴ Β˴ Η˴˷΍˴ϭ ˲Ϧδ ˶ ˸Τϣ˵ Ϯ˴ ϫ˵ ϭ˴ Ϫ˷Ϡ˴ϟ˶ Ϫ˵ Ϭ˴ ˸Οϭ˴ Ϣ˴ Ϡ˴˸γ΃˴ ˸ϦϤ˴˷ ϣ˶˷ Ύ˱Ϩϳ˶Ω Ϧ ˵δ ˴ ˸Σ΃˴ ϼ ˱ ϴ˶ϠΧ˴ Ϣ˴ ϴ˶ϫ΍˴ή˸Α·˶{125} Ύ˴ϣ˴ϭ Ε ˶ ΍˴ϭΎ˴Ϥδ ˴˷ ϟ΍ ϲ˶ϓ Ύ˴ϣ Ϫ˶ Ϡ˴˷ϟ˶ϭ˴
ϲ˶ϓ Ύ˱τϴ˶Τϣ˵˷ ˯˳ ˸ϲη ˴ Ϟ ˶˷ Ϝ˵ Α˶ Ϫ˵ Ϡ˴˷ϟ΍ ϥ˴ Ύ˴ϛϭ˴ ν ˶ ˸έ˴Ϸ΍{126}
{105} Surely We have revealed the Book to you with the truth that you may judge between
people by means of that which Allah has shown you; and be not an advocate on behalf of the
treacherous. {106} And ask forgiveness of Allah; surely Allah is forgiving, Merciful. {107} And
do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him
who is treacherous, sinful. {108} They hide themselves from men and do not hide themselves
from Allah, and He is with them when they meditate by night words which please Him not, and
Allah encompasses what they do. {109} Behold! You are they who plead for them in this world's
life, but who will plead for them with Allah on the Resurrection Day, or who shall be their
protector?. {110} And whoever does evil or acts unjustly to his soul, then asks forgiveness of
Allah, He shall find Allah Forgiving, Merciful. {111} And whoever commits a sin, he only
commits it against his own soul; and Allah is Knowing, Wise. {112} And whoever commits a
fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a
calumy and a manifest sin. {113} And were it not for Allah's grace upon you and His mercy, a
party of them had certainly designed to mislead you and they do not mislead but their own souls,
and they shall not harm you in any way, and Allah has revealed to you the Book and the
Wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.
{114} There is no good in most of their secret counsels except (in his) who enjoins charity or
goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We
will give him a mighty reward. {115} And whoever acts hostilely to the Messenger after that
guidance has become manifest to him, and follows other than the way of the believers, We will
turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.
{116} Surely Allah does not forgive that any thing should be associated with Him, and He
forgives what is besides this to whom He pleases; and whoever associates any thing with Allah,
he indeed strays off into a remote error. {117} They do not call besides Him on any thing but
females, and they do not call on any thing but a rebellious Satan. {118} Allah has cursed him;
and he said: "Most certainly I will take of Thy servants an appointed portion. {119} And most
certainly I will lead them astray and excit in them vain desires, and bid them so that they shall
slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's
creation;" and whoever takes the Satan for a guardian rather than Allah he indeed shall suffer a
manifest loss. {120} He gives them promises and excites vain desires in them; and the Satan
does not promise them but to deceive. {121} These are they whose abode is hell, and they shall
not find any refuge from it. {122} And (as for) those who believe and do good, We will make
them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of
Allah, true (indeed); and who is truer of word than Allah?. {123} (This) shall not be in
accordance with your vain desires nor in accordance with the vain desires of the People of the
Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself
neither a guardian nor a helper. {124} And whoever does from good deeds whether male or
female and he (or she) is a beleiver - these shall enter the garden, and they shall not be dealt with
a jot unjustly. {125} And who has a better religion than he who submits himself entirely to
Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one,
and Allah took Ibrahim as a friend. {126} And whatever is in the heavens and whatever is in the
earth is Allah's; and Allah encompasses all things.

Commentary
Ponder on these verses and you will realize that all are revealed in one context. They exhort one
to adhere to justice in judgment and admonish a judge not to incline towards wrong-doers in his
decision, as it would be an injustice to the rightful party.

This is done by pointing to some incidents which had happened at the time of their revelation;
then they discuss relevant religious realities, telling the Muslims to adhere and abide to them; in
this process, they remind the believers that religion is a reality, not only a name; what is
important is putting it into practice, not just calling oneself a Muslim.

Obviously, it was that incident to which the Qur'anic words refer: c Êc  ccc
cc cÊc  cc cc cÊc c c
cÊ  cÊccccc
cc  c  It clearly shows that there was some such crime which could be attributed to
someone else, like theft, murder, plunder or damage, etc., and there was a possibility that the
perpetrators would try to mislead the Prophet (s.a.w.) in his judgment, but the verses assure the
Prophet that Allah was there to protect him.

Apparently, it was the same incident to which the preceding verses refer, as it is clear from the
words:... ccccccÊccÊcÊ cÊcÊ cÊ  ccc
ÊcccÊc Êc
ccÊc cÊ c  c  Treachery and perfidy is obviously
used for breach of trust, when one embezzles or meddles with something given to him in trust;
but the context of the words, cÊc cccÊ c Êc cÊ c cÊcÊ c
Ê  cc shows (as will be explained later) that they refer to treachery concerning
theft, etc. It is because all the believers are like one soul, and all are responsible to look after a
property belonging to one of them - they have to guard it and keep it secure; in this background,
if one embezzles or steals it, it is tantamount to being unfaithful to one's own self.

Meditation on the verses shows that probably someone had committed the theft, the matter was
brought to the Prophet's notice, but the thief accused someone else who had nothing to do with
the crime, then the relatives of the thief urged the Prophet (s.a.w.) to give judgment in their favor
against the innocent one; but these verses were revealed and Allah exonerated the accused from
their false allegation.

Thus, the verses squarely fit the event narrated concerning their revelation when Abu Tu'mah ibn
al-Ubayriq had committed the theft, although as we have repeatedly said, the traditions giving
the reasons of revelation, most of the times, are mere attempts to fit the narrated stories on
pertinent verses.

The verses prove authoritativeness of the Prophet's judgment, and his sinlessness as well as some
other realities which, God willing, will be explained later.

}
AN: c
cÊccÊc ccc ÊcÊcÊcÊccc
c c


cc ccÊc Ê ÊcÊcÊ c Ê c
Judging between people, apparently, means
hearing the cases of their disputes and contentions - the matters dealt by judiciary - and removing
their discord through the judgment. This verse says that judging between people was the main
objective for which the Book was revealed. This theme squares with the verse 2:213, which says:
 c  ccc

c cÊc cÊc

Ê c c ccc   cc c
 ccc c c ÊcÊcÊcc ÊcÊcÊc cÊc c Êc
c cÊc


c cÊc c Ê ÊcÊcÊc 

The verse under discussion (c

cÊccÊc cc) in its particularity is like
the other ( c  ccc

) in its generality; and it further shows that the right to
judge was given to the Messenger of Allah (s.a.w.) and that his opinion and view had been
stamped with divine authority. Arriving at a judgment, after looking into often-conflicting
arguments of the parties concerned, invariably compels a judge to exercise his mental power and
form an opinion based on his knowledge of abstract laws and regulations governing the issues at
hand. It is one thing to have the knowledge of the laws of jurisprudence and the rights of various
people, and quite another to arrive at a definite decision as to which rule is applicable to a
particular issue. It all leads us to believe that the word,  (translated here as "has shown
you") in the clause, "that you may judge between the people by means of that which Allah has
shown you", actually means creation of opinion in his mind and leading him to correct decision,
rather than teaching him abstract laws and general rules.

The verse in this context means: Surely Allah has revealed the Book to you and taught you its
laws and regulations; and then has allowed you to exercise your opinion which He has created in
you in order that you may judge between the people and thus dispel their strife and dispute.

}
AN: ccccccÊccÊcÊ

The sentence is in conjunction
with the preceding one, which, although a declarative one, has the sense of an imperative; the
meaning thus will be as follows: Judge between them and do not be an advocate of the
treacherous. Ê  (advocate) is the one who speaks in favor of a claim, etc. The sentence
orders the Prophet (s.a.w.) not to defend the treacherous and dishonest ones, as it would result in
nullification of the right of the rightful claimants.

The order to judge between them is unrestricted and general; therefore the second order (which is
in conjunction with it) gives the connotation that treachery and dishonesty too refers to general
transgression against the others' rights that it is not restricted to breach of trust only. (Of course,
sometimes a particular clause may be placed in conjunction with a general one because of some
special reasons, but there is no such reason here at all. We shall further explain it later on.)

}
AN: c c  ccÊc cÊc c  c 

[The literal
meaning of   Ê is to want to hide, although here it has been as usual translated as asking
forgiveness. However, in this context it has been used in the literal meaning; and] apparently it
tells the Prophet to ask Allah to keep in him under cover the natural human tendency of inclining
towards desire or violation of others' rights. It has repeatedly been explained that  and 
Ê Ê are used in the divine speech for various connotations, all of which may be combined
under the heading "moving away somehow from truth or justice".

The meaning, therefore, is as follows: Do not be advocate of the treacherous, nor be inclined to
them; ask Allah to help you in this endeavor, and protect you from defending their treachery and
keep you free from coming under the influence of desire. This meaning is clearly understood
when we look at a latter verse which says: c c cccÊ cc
ccc c
cc
ccÊcÊc c cc cccÊccc ccÊ c
 c  ccÊc ÊccÊcc cc  It clearly says that they cannot harm the
Prophet (s.a.w.) even if they tried their utmost to arouse his feelings in order that he might opt
for injustice and neglect the justice. They can never succeed in this endeavor, because the
Prophet (s.a.w.) was under divine protection from such harmful influence, and Allah was
guarding him [in his words and actions]; he did not commit injustice in his judgments, and was
not liable to partiality; nor did he follow his desires. It would certainly be a gross injustice and a
reprehensible misdeed if one was to differentiate, when sitting for judgment, between strong and
weak, friend and foe, believer and unbeliever, near and far. In this context, the Prophet was
ordered to "ask forgiveness" not because he had committed any sin which could have brought
evil consequences, nor does it show that he was about to do any such improper thing. It only says
that the Prophet should ask Allah to give him power to subjugate his desires; and undoubtedly he
was always in need of such divine protection and was never independent of Allah, although he
was   (protected); and Allah does what He wills.

This 'protection' covers all that comes under the headings of obedience and disobedience, all
actions for which one may be praised or blamed. But it does not cover actual happenings. In
other words, the verses show that the Prophet (s.a.w.) was protected from following his desires
and inclining towards falsity. But they do not prove whatever judgment a judge gives, based on
the rules and regulations enacted for judicial procedures (e.g., the claimant's responsibility is to
bring the proof, and the defendant has only to deny on oath) invariably always agrees with reality
and truth, or that this procedure always gives victory to the rightful person and brings defeat to
the wrongful party. Nor do the laid down rules always lead to truth and justice. These procedures
and regulation are meant to distinguish between truth and falsity in most of the cases, but not
always; and what applies to majority of the cases only, cannot be deemed to apply to all cases.

It becomes clear from the afore-said explanations where an exegete has gone wrong. He says that
the Prophet (s.a.w.) was ordered to ask forgiveness of Allah, because he had intended to defend
and protect that treacherous man (mentioned in the verse), as that man's people had requested the
Prophet to be his advocate against a Jew. But this exegesis is wrong, because that putetic
intention would show that he had come under their reprehensible influence, while Allah says that
they could not influence him in any harmful manner.

}
AN: ccc
ccÊccÊ c Êcc ÊccÊ c  : It is said

that unfaithful action has been linked to "their souls" because in the end its evil consequences
turn back to the souls. Alternatively, it may count every sin as a treachery against one's own soul,
as it has been counted as an injustice against it. Also Allah says: Êc cÊcc c c
 Êc  cc  (2:187).

If we look at this verse in conjunction with other Qur'anic realities that all the believers are like
one soul, and one's property in a way belongs to the whole group inasmuch as all are responsible
to guard and protect it against loss and waste, then possibly it may be inferred from this verses
that a believer usurping or stealing another's property, in fact, acts unfaithfully towards his own
soul, his own self.

The divine words: "surely Allah does not love him who is treacherous, sinful," shows that those
transgressors persistently indulged in their treachery. It is further emphasized by the word,
Ê which, being an adjective with force of a noun shows that they were deep-dyed in sins.
Even the clause, "act unfaithfully to their souls", alludes to their continued faithlessness; the
same is the implication of the adjective, 'treacherous', which has been used [in 4:105], rather than
the phrase, "those who act unfaithfully". (The latter has been used in 8:71 where it says: c
cÊcc Êc  cÊcccc [you]  ccÊ)
It appears from these associations among others that the verse, in context of the reason of its
revelation, means as follows: Do not be an advocate on behalf of these people and do not defend
them, because they are persistent in their treachery, deep-dyed in unfaithfulness, submerged in
sins and transgressions; but Allah does not love treacherous and sinful persons. This connotation
supports the stories that the verses were revealed about Abu Tu'mah ibn al-Ubayriq, as will be
seen in "Traditions".

Apart from that story, the verse gives the following guidance: While sitting for judgment, do not
support those who persistently indulge in treachery and perfidy; because Allah does not like
treacherous and sinful people. As He dislikes big treacheries, He also dislikes small ones. If it
was possible for Allah to like small treachery, it would have been possible to like big ones too.
As it is, Allah forbids defending and supporting small treachery as He forbids supporting big
treachery. Of course, if one acted unfaithfully in one case, and later lodged a case about another
matter in which he was on right, then the verse does not forbid to defend him, and such advocacy
and support is not covered by the sentence: ccccccÊccÊcÊ 

}
AN: ÊcÊ cÊ  ccccccÊ cÊ  ccÊ, ...: This is one
more indication that the verses 105 to 126 were revealed in one context regarding a particularly
event and that is the one alluded to in the verse: c Êc  ccccc cÊc
  cc cc  (4:112). Obviously, hiding can only be tried for deeds like theft, etc.,
blame for which could be laid at the other's door. It shows that the event mentioned in the verse
under discussion and the preceding one is the same which is described in 4:112.

No one can hide oneself from Allah, because nothing in the earth or in the heavens is hidden
from Him. Consequently, its opposite, i.e., not hiding from Allah, too is a compulsory thing,
beyond the orbit of man's power. As such one cannot be blamed or shamed for it as the verse
seems to imply. However, "hiding himself here is apparently an indirect allusion to "feeling shy".
That is why the clause, "and [they] do not hide themselves from Allah", is followed by the
clause, "and He is with them when they meditate by night words which please Him not". It
exposes their conspiracy which they hatched at night in order that they could deny before the
people any involvement in it, and during which they talked what was not pleasing to Allah. Then
the verse goes on to declare, "and Allah encompasses what they do". It shows that Allah
encompasses them in all conditions, including the time when they committed the crime. These
two provisos describe a general condition after the specific restriction; and actually give at first a
particular reason why they cannot hide from Allah, and then describe a general reason.

}
AN: Êc!ccÊc Êc
ccÊccÊ c  c cc Êc c
cc

Êc ÊcÊ: The question shows futility of people's pleading for the treacherous ones; such
pleading, even if of any use, may help them only in this life, which has no value in the eyes of
Allah. But who will plead for them or argue on their behalf in the life hereafter, which is
particularly honored in Allah's presence, and where they will really need some advocate to
support their cause? There will be no one then to look after their affairs or to explain away their
misdeeds.

}
AN: c Êc c cc c
 ccÊ c : It is an exhortation to those
treacherous persons to return to their Lord and ask His forgiveness. This placing of evil and
injustices as two alternatives and ascending from evil to injustice may reflect on the fact that evil
is done to others while injustice is ascribed to one's own soul. Or it may be because evil is less
serious than injustice - not unlike a small sin   a great sin. And Allah knows better.

This and the following two verses all together throw light on the same theme, i.e., description of
the sin resulting from a man's action; and each in its turn looks at a particular aspect of the sin:

This (first) verse explains that when a man commits a sin, it is his own soul which is held
responsible for it and it is recorded in his scrolls of deed. However, he still has been given an
opportunity to return to Allah and beseech Him for forgiveness. If he does so, he will find Allah
Forgiving, Merciful.

The next verse reminds man that the sin he commits affects his own soul; and it cannot be
transferred to another person, by means of false accusation, etc.

The third verse explains that if, after committing a fault or sin, he accuses an innocent person for
it, that accusation will be a new sin or crime, over and above the original one.

}
AN: c Êc  cc cÊcc  c c  cÊ c c ccÊc c

 c

As explained above, this verse is connected with the next one, and as such is a
sort of preamble to it. The clause, "he only commits it against his own soul", focuses the
responsibility on the perpetrator, and admonishes those who, after committing a crime, try to put
the blame on the others. The meaning therefore is as follows: Whoever commits a crime, he does
so against his own soul, and it is not written in someone else's account; it is he who has done it,
not the other man, even if he accuses that man of it, and even if that another man had undertaken
to carry that load on his shoulders. Allah is Knowing, He knows that the sin was done by this
sinner, and not by that accused man; and He is Wise, He does not hold responsible for a sin
except that actual sinner, and does not put the burden of a crime except on the actual criminal.
Allah says:.. c c (the benefit of) Êc cÊ ccc
c  (the evil of) c Êc cÊ c
Ê (2:286);... ccccc ÊccÊcccÊ (6:164); c
Ê c Êc  c ccÊ c Êc 
c cc
Êcc c ccc  c
cc ÊcÊccÊcccccÊ c  c c cÊ
c  (29:12).

}
AN: c Êc  ccccc cÊc  cc cc cÊc c c

cÊ  cÊccccccc  c 
ar-Raghib says in 

"When one wants to do one thing and inadvertently does another, it is said, he did a mistake; and
if it happens as he had intended, it is said, he has found [his target]. Also if he does something
not good, or intends to do something unworthy, he is said to have done a mistake. That is why
they say in Arabic: 'He found (i.e. did) the mistake [which he wanted to do]; he missed the right
[which he wanted to do]; he found the right; he missed the error or mistake.' Thus the word is
used for opposite meanings, and one must ponder before deciding its intended connotation."

Again he says: Ê Ê (mistake, fault) and    Ê (evil, sin) have nearly similar
connotations. But Ê Ê is mostly used when the result that appeared was not the one
actually intended; for example, one fires at a wild animal and kills a man or drinks liquor and
commits a crime while intoxicated. Now, the cause of that effect can be either lawful or
unlawful. If the cause was unlawful, like drinking liquor, the resulting effect or crime cannot be
pardoned; however if it was lawful, like firing at a wild animal, [it might be dealt with leniently].
Allah says: Êc ccccc cÊc c Ê Êcccc c
(concerning) ÊccÊ cc

  (blame may rest on you) [33:5]; and He has said [in
the verse under discussion]: "And whoever commits a fault or a sin". Therefore, Ê Ê
(fault) here means that mistake which just happened inadvertently."

I think that the word, Ê Ê, is an adjective which, because of frequent use, does not need
any noun. In this respect it is similar to  Ê (misfortune),  Ê (tragedy) and  
 Ê (inborn disposition) inasmuch as all these are adjectives but are used as nouns. The
paradigm,   shows the stocking up and permanency of the root-word; thus Ê Ê is an
action in which Ê (mistake) is permanently settled down; while Ê refers to an
unintended mistake like manslaughter. This was the original meaning. Then it was extended to
include those actions which a man would not do if he had not lost his natural uprightness. This
extended meaning covers every disobedience and its effect. Thus  Ê is that action or its
effect which was done inadvertently (and it will not be called a disobedience) or which one
should not have intended (and it will be counted as a disobedience or its effect).

Allah has ascribed Ê Ê (fault) in this verse to   (earning; translated here as
'commits'). Therefore, it must mean the fault which is a disobedience. As such, it means the fault
done intentionally; although it was an action which a right-minded man should not have
intended.

It was explained under the verse 2:219: (

ccÊccÊc ccc ) that sin is an
action whose evil consequences deprive man of many good and virtues, e.g., drinking liquor,
gambling, stealing - the evils which prevent man from acquiring this life's good, and degrade him
in the society to such an extent that people do not place any trust in him and do not believe him.

The verse under discussion mentions fault and sin as alternatives and ascribes both to 'earning',
that is, willful action (c Êc  ccccc ) Clearly both have been used in
their particular meanings. Thus the meaning will be as follows: Whoever commits a fault whose
effect is perpetual (like, unlawful murder or theft) and then puts its blame on an innocent man,
then certainly he has burdened himself with a fresh calumny and another clear sin.

The word   (translated here as 'accuses') literally means shooting an arrow; and the
liability of the sin of calumny is described as being burdened with it. The two together present a
fine metaphor: The false accuser shoots the arrow at the innocent victim and kills him; and this
crime burdens him with a load which he cannot throw away and which prevents him from every
good throughout his life.

From the preceding explanations, it may easily be understood why in these verses disobedience
has been variously named sin, fault and evil, or injustice, treachery and misleading. Each word
perfectly fits the context where it is placed.
}
AN: c c cccÊ cc
ccc ccc
ccÊcÊc
 c cc c
The context shows that this design of theirs to mislead the
Prophet (s.a.w.) refers to their attempts to urge him to defend and support those whom Allah has
named in the beginning as "the treacherous". Obviously, this group is the same whom Allah has
addressed in these words: ÊcccÊc Êc
ccÊc cÊ c  c  This fits
on the people of Abu Tu'mah, as will be described later.

}
AN: cÊccc ccÊ c c  ccÊc ÊccÊcc cc 

The two sentences taken together clearly show that their attempt to mislead the Prophet (s.a.w.),
harms their own souls only; it does not affect him in any way. They have misled themselves
through their evil designs; it is nothing but a sin and every sin is delusion.

This expression also has another connotation, given in the exegesis of chapter 3, verse 69: c
Êccc ccÊ  ccÊccc
 c But that connotation is not fit in
this context.

The verse says: cÊc ÊccÊcc cc ccÊcÊ ccccÊc ;
it absolutely dismisses their ability to harm the Prophet (s.a.w.); it appears to be qualified by the
clause: cÊcÊ ccccÊc , which is a circumstantial clause related to the
pronoun 'you' in the preceding clause. Thus, it totally rebuts the idea that anyone can harm the
Prophet (s.a.w.) in any way whether in knowledge or action.

}
AN: cÊcÊ ccccÊc ccÊc

cccÊ cÊcc Êc
c cc
As pointed out above it gives the reason why they cannot harm the Prophet in
any way. Or may be it shows the reason of the full statement, cÊccc ccÊ c
 c  ccÊc ÊccÊcc cc  In any case, this revelation of the Book and
this teaching of the Wisdom is the reason why their attempts to mislead the Prophet (s.a.w.) can
never succeed. This is the foundation of his c Ê (sinlessness, infallibility).

Meaning of „ 

The verse apparently shows that the basic factor from which  Ê emanates is a sort of
knowledge which prevents the knower from indulging in sin and mistake. In other words,
knowledge prevents one from going astray. Likewise, all good characteristics, like bravery
chastity and generosity are the forms of knowledge which are deep rooted in psyche and create
their effects and at the same time prevent one from indulging in their opposites like cowardice or
rashness, lack of desire or greed, miserliness or extravagance.

Although beneficial knowledge and perfect sagacity keep one clean and prevent his falling in
quagmire of depravity or being soiled with filth of sins, (as we see in the people who have
knowledge and wisdom, and steeped in piety and religion). However, it is such a cause as brings
its effects most of the times but not always. The same is the case with all material and natural
causes which are found in the universe. Look at anyone who is perfect in any field; you will find
that his perfection does not protect him from mistake always and without any fail. It is a common
trait of all causes which we see and observe.
The reason is that man possesses various powers of consciousness and at times some of them
push the others to the back of the mind and man becomes oblivious of those factors. A man with
faculty of piety will not be inclined to follow base desires as long as he is conscious of the virtue
of his piety; but a time may come when the fire of desire is inflamed and he being tempted by
that desire becomes oblivious of the virtue of piety or his consciousness of piety becomes weak,
and he commits what piety would never tolerate and indulges in base desires. The same is the
case with all conscious causes found in man. Otherwise, man will never deviate from the effects
of any of these causes as long as the cause remains intact. In short, whenever man goes against
the dictates of virtue, it happens when some causes overpower the others and man forgets the
dictates of virtue. But as for this faculty which is called the power of  Ê it is a conscious
cause emanating from knowledge which can never be overpowered. Had it been like other
consciousness and comprehensions, it could have sometimes failed and deviated from the right
path. This knowledge is not like other knowledge and comprehensions which we are familiar
with and which can be acquired and learned from teachers.

Allah has pointed to this unique knowledge in this talk addressed particularly to His Prophet
(s.a.w.) when he says: cÊcÊ ccccÊc ccÊc
cccÊ c
Êcc Êcc cc  It is an exclusive talk which we cannot properly understand
because we have not tasted this type of knowledge and consciousness. However, if we look at
some of the Divine speeches -for example: 
c
Êc cÊccc¥  ccc cÊc
Êc c cccÊccÊ c (2:97). Êc Êc
 cÊ c c
Êc c
ccÊcÊcccccÊc  c c
 c c (26:193-5) - we
will clearly see that this sending down of the Book is rooted in knowledge. Some other verses
show that this sending down of the Book refers to revelation and talking as may be seen in the
following verses: cÊ cc
 ccccÊc  c Êcc
 c
cÊccÊc
Ê Êc
cÊcccccÊc
c
 c
cÊ cc c  (42: 1
3); c
cÊcccc c
cccÊccÊc

Ê ccÊ  (4:163);
"... / cc cÊc cÊc Ê Êc cc (6:50); "... cc c Êc c
ccccc " (7:203).

It is inferred from these various verses that   (sending down) means revelation of the Book
and the Wisdom - and it is a sort of divine teaching to the Prophet (s.a.w.). Nevertheless, the
teaching referred to by the words: ccÊ cÊcc Êcc cc , is something
quite different from the teaching through revelation of the Book and the Wisdom; the verses deal
with the judicial decisions of the Prophet (s.a.w.) in various events and in the litigations which
are brought to him for judgment, and that judgment is given by his own opinion. It has nothing to
do with the Book and the Wisdom - although it depends on them - it is the result of his own view
and opinion.

It appears from the above that the sending down and the teaching in the words: cÊcÊ c
c cccÊc cc
cccÊ cÊcc Êcc cc , refer to
two categories of knowledge: one, teaching through revelation and sending of the faithful spirit
to the Prophet (s.a.w.); two, teaching through inspiration created in the heart and the secret
divine thought without the agency of any angel. This is what is supported by the traditions which
have come to us about the prophetic knowledge. Therefore, the sentence: ccÊ cÊcc
 Êcc cc , means: Allah has given you a particular knowledge which you could
never get through the normal means which help man in learning acquired knowledge; that
particular knowledge is given only by Allah to His chosen ones.

Clearly, this Divine gift which we call  Ê is a sort of knowledge and consciousness which
is totally different from all other types of knowledge inasmuch as this knowledge is never
overpowered by any other faculty; rather it overpowers all other faculties and uses them
according to its own wisdom. In this way, it fully protects the holder of  Ê from going
astray and committing mistakes. It has come in the traditions that the Prophet and the Imams do
have a spirit which is called the Holy Spirit; and it supports them and protects them from sin and
mistake. It is this Spirit which is mentioned in the verse: cÊ c c
ccccc
 c
c cc!c cc c ÊcÊc c  c (what) Êc Ê (was), c
cc
cc Êc  cÊc Êc
c
 cc c  (42:52). (This meaning may be
inferred if we take the apparent meaning of the verse that a guiding Spirit was sent to the
Prophet, s.a.w.). Similarly, there is the verse: c
ccÊc c Êc  (people) c
ccc
cccÊcÊc ccccÊc
c
ccÊc
cc
Êc  ccÊc cc# (alone)  cÊc  Ê
(21:73). We shall explain in its place the
meaning of this verse, God willing, that it refers to the support given by the Holy Spirit to the
Imams for doing good and worshipping Allah.

The above explanations also show that the Book mentioned in the verse: cÊcÊ cc
ccÊc ccÊc
ccÊ cÊcc Êcc cc , refers to the
revelations sent for removing the peoples' conflicts; as was mentioned in the verse:  c  c
cc

c cÊc cÊc

Ê c c ccc   cc c  ccc
c c ÊcÊcÊcc ÊcÊcÊc cÊc c Êc
c cÊc

c cÊc c
Ê ÊcÊc  (2:213), as was explained in the second volume of this book.

The wisdom mentioned in the verse refers to all Divine cognition sent through revelation which
were beneficial for this world and the hereafter. The sentence: ccÊ cÊcc Êcc
 cc , refers to something totally different from general cognition obtained from the
Book and the Wisdom.

The above explanations show the shortcomings of some exegetes regarding exegesis of this
verse. Some have taken the Book as the Qur'an and the Wisdom as the commandments found in
it and have said that: Êcc cc refers to the Ê Ê and the knowledge of the
unseen. Others have explained the Book and the Wisdom as the Qur'an and the Ê and Êc
c cc as the Ê Ê and the stories of the previous prophets and other such
information. There are other such explanations; but what we have written in the explanation
shows how weak such other explanations are.

}
AN: cÊ cccc cc

It reminds the Prophet (s.a.w.) of the Divine
favors.

}
AN: Êc ccc c ccÊ c c  c
 (in his) Êc
  cÊ c
c cc   c c


ar-Raghib has said: 
Ê (I wispered in his
ear). Its literal meaning is that you remain alone with him in a 
Ê (rising ground)." Thus 

 means secret counseling, whispered talk. Sometimes the word is used for conspirators or
whisperers themselves. Allah says: ÊcÊcc c  (17:47).

The talk, "there is no good in most of their secret counsels", reverts to the preceding sentence,
ÊcÊc cc Êc  c Ê Êc
 cÊ c, because all these verses are connected
together. Here it condemns all secret consultations whether they are done at night or in daytime.
The statement that "there is no good in it" covers all secret counseling or plotting even if it is not
done during night time. The same is the case with the coming words: Êc cÊ  cc
Êc ; Allah did not say, whoever whispers secretly to become hostile to the Messenger,
because the described order is for acting hostilely, no matter whether it is done after secret
whispering or not.

The exception, "except (in his) who enjoins charity..." is isolated. The meaning: but whoever
orders charity or goodness there is some good in his order. Secret counseling to do good work
has been called enjoinment and order; it is a metaphorical expression. Allah has mentioned three
good works which secret whispering enjoins: charity, goodness and reconciliation between the
people. Charity is a part of goodness, yet Allah has mentioned it separately because it is the most
perfect and prominent example of goodness and by nature it entails secret consultation.

}
AN: c Êc cÊ c  cÊ c
 c

c c cÊ cc Êc 
It
categorizes secret counseling describing how it may earn good reward or punishment. It shows
what goodness is found in good secret counseling and as for the objectionable counseling, why it
is not good.

In short, it shows that those who indulge in secret whispering are of two types: One, there are
those who do it seeking Allah's pleasure; he calls to goodness or strives to bring reconciliation
between people seeking nearness to Allah, and Allah will surely give him a great reward; two,
there are others who plan secretly acting hostilely to the Messenger and following a way other
than that of the believers. His recompense is that Allah leaves him into what he himself has
chosen, makes him enter hell and it is an evil resort.

}
AN: c Êc cÊ  ccÊc ccÊc cÊ cc  c

cÊ cc cÊcÊcÊc ccÊc  c
c ccÊ ccÊcc Ê ÊcÊcÊ
(himself) cccÊ ccÊcc c cc c 
c ÊÊ (acting
hostilely) is derived from Ê  (a part removed from a whole). Thus,  ÊÊ and  Ê
Ê  show that you are in the opposite side of your fellow's. It is a metaphorical way to
describe difference and disagreement. Acting hostilely to the Messenger after manifestation of
the guidance means acting against the Messenger and indulging in his disobedience. Therefore,
the phrase, "and follows other than the way of the believers", further explains hostility to the
Messenger. The way of the believers means obeying the Messenger because his obedience is the
obedience of Allah. Allah says: Êc cÊc cÊc c cÊ (4:80).

The believers are united in the belief and their way is the unity on the obedience of Allah and His
Messenger - you may say in short "the obedience of His Messenger". This preserves the unity of
their way as Allah has said: cÊ ccc  c Ê c c ccc ÊcÊc
   ccÊcc cccc c c cc ÊcÊ c c
cÊcÊc c c ccÊc  Êc
Êc cc Êc ccÊc ÊcÊcc
Ê Êc ccc cccc c ccc   ccÊ ccÊcccÊcc
Êcccc   (3:101-3). We have explained this verse in volume three of this
book. Also Allah has said:  (know) ÊcÊ c ccÊcÊc ÊccÊc c c
c c (other)  ccÊc ccc cc c cÊ ccÊ c
 cc
ÊcÊccc (against evil) (6:153). As the way of Allah is the way of piety, the way
of guarding against evil, and the believers are called to that way; so when they unite on that way
they will cooperate with one another in piety. Allah says:... cÊ
ccÊc c c
c
ccccÊ
ccÊc c cc  (5:2). The verse, as you see,
forbids the believers to disobey Allah and to create friction in the Islamic Society; and this is
what we have explained about the way of the believers.

The meaning of the verse c Êc cÊ  ccÊc ccÊc cÊ c
c  ccÊ cc cÊcÊcÊc ccÊc   is similar to the verse
which says: cc Êc c ÊcccÊc c
 ccc ccÊcÊc
 cc cccc  ccÊc cc ccÊcÊc cc
 cc
 .(58:9).

The phrase, "We will turn him to that to which he has (himself) turned", means that We will let
him continue in the behavior he has chosen for himself and will let him follow other than the
way of the believers; as Allah says: cc
c ccÊ c c c cÊ ccccÊccc
c ccÊcccc c cc  (17:20).

"and make him enter hell; and it is an evil resort": the conjunction, 'and' shows that the whole
episode, that is, turning him to his own chosen way and sending him to hell is a single Divine
order, some parts will be implemented in this world (letting him proceed to his chosen path) and
some will appear in the life hereafter and that is sending him to hell; and it is an evil resort.

}
AN: cÊc cc cÊcÊ c Êcc  c Êc ccc

  c Êc c  cÊ cc Êcc
  cc Êc   cÊ c ÊcÊc
Êc c  cc ccc Apparently, the verse explains the reason of the
preceding statement:
c ccÊ ccÊcc Ê ÊcÊcÊ (himself) cccÊ c
cÊ; because all these verses are interconnected. This verse proves that being hostile to the
Messenger is the same as associating something to Allah, and Allah surely does not forgive that
anything should be associated with Him. The same idea may be inferred from the following
verses of ch.47: cÊ c Êc  ccc ccÊ c cc

 cÊc
 ccÊc cÊ ccccÊccÊcÊc cc ccc
cccÊ c (32). cc Êc c cÊcccÊc ccc
ccc cc  (33). cÊ c Êc  ccc ccÊ c c
ÊcÊc c Ê cÊcc  cÊc ccc c cÊ (34). Apparently,
the verse 34 gives the reason of the order given in verse 33 regarding obedience of Allah and of
His Messenger. Clearly, disobedience to Allah and His Messenger is a disbelief which will never
be forgiven; in other words, it is nothing but polytheism.

The addition of the phrase, "and He forgives what is besides this to whom He pleases", aims at
completing the talk; also it shows how great is this cursed sin, that is, hostility to the Messenger.
We have explained shortly this verse at the end of the volume four.

}
AN: Êcccc  c ccÊ cc

cÊ is plural of Ê
(female). They say in Arabic, ÊÊ  (the iron became soft). Êc (the place
brought out its vegetation fast). This word shows the idea of possibility, of being influenced, and
that is why a female is called Ê This verse describes the idols and all those who are
worshipped besides Allah as females, because all of them are manipulated and influenced by
man; they have no power to affect anything which their worshippers expect from them. Allah
says: cÊ c Êccc
c  cÊcccccÊÊcÊc Êcc
Êcc cc ÊcÊcc Êc cÊ ccÊcÊcccc ccc
c ccÊc ccÊc cÊcÊcc  cÊc ÊcÊc   cÊc
ccc c c cÊc cc Ê (22:73-74). Also He says: cÊcÊc
c  c c c ÊccccÊ c Ê cÊccÊ  cccÊc
cccÊ  ccÊcc
 ccÊcccÊcc cc 
(the dead) c  (25:3).

Apparently, the femininity points to utter passivity which is the characteristic of a created thing
  the Creator. This interpretation is better than the one which some people have written
that the word females refers to Lat, 'Uzza and Manat, etc. every tribe had its own idol which was
called goddess of that tribe; it was said either because their names were of feminine gender or
because they were made of inanimate matters, which are generally given feminine gender. But
this interpretation does not conform to the exclusivity which is found in the verse, "they do not
call besides Him on anything but females", because among those who are worshipped besides
Allah there are some males like the Jesus Christ, Barahma and Buddha.

}
AN: cÊcccccÊ ccc  c

c (stripped of every
good; naked). al-Baydawi has said:   and 
he who is unrelated with any
good. The root word denotes touching and that is why they say Êc (plastered
castle), Êc (beardless boy), Ê
c (leafless tree)."

Apparently, this sentence explains the preceding one; 'calling' metaphorically denotes
worshipping because worship had spread among people for calling the deity to fulfill their needs.
Allah has given to obedience the name of worship as He says:  cccÊcc c%Ê c
ccÊcc Êcc cÊcccÊc cc
cccÊcc Êc
ccÊ c cÊc Êc  (36:60-61). The sentence denotes that when they worship
anything other than Allah they actually worship and call the rebellious Satan because it is done in
obedience to his suggestion.

}
AN: ÊcÊ c cÊ 

c cto keep away from mercy). It is another adjective for
the Satan and describes the reason of the previous adjective, 'rebellious'.

}
AN: cÊc  
c c cc cccÊc  cc

 c
 
It
points to what Allah has quoted from the Satan's claim: ÊccÊc Êcc c cc
Êc cc
cÊc  cccÊcÊc
  c (38:82-83). The phrase,
"of Thy servants", confirms that those who go astray are even then Allah's servants. They cannot
discard this servitude; He is their Lord Who will decide about them whatever He pleases.
}
AN: c c cc ccÊc cc c cÊc c  cc c
Êc cÊcÊc Êc  cÊc ccÊccc c cc c cÊc cÊcÊc
ÊccÊ c cc Êc cÊcccc cÊcÊcÊcÊc
c Êc cc  c
The phrase, "they shall slit the ears of the cattle", describes
the custom of the Arabs in the Days of Ignorance when they used to slit the ears of a particular
type of she-camel and bullocks to make their meat unlawful for eating. All the customs
mentioned in the verse are errors and straying. First, it is said that Satan will lead them astray; it
is a general statement; then some examples of that straying are given for putting more emphasis
on them. The Satan says: "Most certainly I will lead them astray by making them worship other
than Allah and encouraging them to commit sins. I will excite in them vain desires which will
divert their attention from their obligations and duties. I will bid them to slit the ears of the cattle
and exhort them to make unlawful what Allah has made lawful, and I will order them so that
they shall alter Allah's creation." This last phrase may denote castration and various types of
mutilations as well as sodomy and lesbianism.

Possibly, alteration of Allah's creations may connote going against the natural law and discarding
the upright religion. Allah says: Êc ccc
 Êcc  c cÊc Êc ccÊc
cccÊc c Ê ÊccÊ cccÊc cc ccÊ c cÊc c
Êc Êc   (30:30).

When one calls the Satan, that is, obeys his commands, Allah counts it as taking the Satan for a
guardian, as He says: "And whoever takes the Satan for a guardian rather than Allah he indeed
shall suffer a manifest loss." It should be noted that Allah has not said: Whosoever the Satan is
his guardian; because the previous verses have clearly shown that the guardian is Allah alone and
no one else has any guardianship on anything even if someone takes him as his guardian.

}
AN: c  cÊc
  cc  c c  c cÊccÊcc cc

 cÊccc cÊ ccÊc Ê cc cÊccÊc Êcc cc
cc 
The context shows that it gives the reason to the preceding verse, Êc c Êc
cc  c  What loss can be more manifest than the one who changes real happiness
and perfection of creation with false promises and imaginary desires. Allah says:  (as for)
Ê c Êc  cÊ c cc cÊc c cc c Ê ÊcÊcÊ  cc cc
cc c c ÊcÊc cc cÊc  c cccÊccÊcÊc  cÊc cc
 c
ccÊ cÊ c c cccÊc c c c  (24:39). The promises refer to
direct Satanic temptations and desires spring up from those temptations whose imaginary
beauties enrapture the mind. That is why Allah says, "and the Satan does not promise them but to
deceive". It should be noted that the Satanic promise has been called deception but not the
desires.

Then their end result is described in the next verse: "These are they whose abode is hell, and they
shall not find any refuge from it". Ê (the place to excape; translated here as refuge).

}
AN:  (as for) Ê c Êc cccc

c ccÊcc c c
Êc Ê Êc  c cc cÊ c; (it is) c
 ccÊc (indeed); c
Êc ccc cÊcÊ
This describes the believers' position to complete the picture
by giving a clear contrast with the unbelievers'. In the verse, pronouns have changed from second
person plural to the third person. The reason is that Allah wants to show the importance of the
situation and its greatness by using the proper name, Allah, instead of pronouns of second plural.

There is one more fine point in the phrase, "We will make them enter into gardens"; it indicates
that soon they will be present before God Almighty and He will not conceal Himself from His
believing servants as He is their guardian.

"And who is truer of word than Allah?": It presents a contrast with what has been said in the
preceding verse about the Satanic promises that it is nothing but deception while Allah's promise
is a reality and His words true.

}
AN: (This) Êccc cc Êcc c  cc cc ÊcÊc
 c  ccÊc
ccÊc c Êc c cÊc Êcc c Êc cc
  cÊcÊc c ccÊ  c Êcc ccÊ

The talk returns to the topic
it had started with. It gives in short the conclusion of the detailed speech. It has been narrated
about the actions and speeches of some believers who insisted before the Prophet (s.a.w.) that he
must take their side, and help them against their opposite parties in their mutual conflict and
litigation. It shows that they thought that by believing in Allah and His Messenger they had done
a favor to Allah and established a right over the Prophet, by which Allah and His Messenger
were obliged to take their side and give judgment in their favor, no matter whether they are on
right or on wrong, and whether that judgment would be just or unjust. It is the same phenomenon
which we find in the followers of the leaders of error and the retinues of oppressive rulers; each
of them, while humiliating himself before the leader and obeying him, thinks that by attaching
himself to the leader he has done a favor to him; as a result he believes that he has a right on his
leader because of which the leader must protect his interests and compulsorily give him
precedence over others.

Also, the People of the Book entertained the same ideas as Allah narrates in His Book about
them: cÊc¥ ccÊc%Ê   c 
c
ccÊc  ccÊcc cc 
(5:18). Also He says: cÊc 
c c¥ cc%Ê   cc cccÊc Êc 
(2:135). Again He says: Ê c c cÊc 
cÊc cc
c c cÊcccÊc
c

cc  (to reproach) " (3:75).

Allah has refuted such ideas of that group of believers and joined them with the People of the
Book. Allah has called these assumptions vain desires, because like the desires, these
presumptions are merely imaginary forms which have no reality outside the mind. Allah tells
them: 'O group of the Muslims! It is not going to be in accordance with your vain desires nor
with the vain desires of the People of the Book; it all depends on deeds; if your deeds are good
you will get good reward and if evil, then evil.' The evil has been mentioned in the verse before
the good deeds because they had committed great sins. "Whoever does evil he shall be requited
with it and besides Allah he will find for himself neither a guardian nor helper": The sentence
begins without any conjunction. It means it is a separate speech; and in a way gives reply to the
following unasked guestion: If entering into the fold of Islam and true belief does not bring every
good to a man and does not protect his interests in life then what is the way and where will the
man go? And the same is the situation in Judaism and Christianity. In reply Allah declares:
"Whoever does evil he shall be requited with it and besides Allah he will find for himself neither
a guardian nor helper; and whoever does from good deeds,..."

The verse, "he shall be requited with it", is general and covers worldly punishments prescribed
by the Islamic laws, like retaliation for criminals, cutting of fingers for thief and stoning or
whipping for fornicator, etc. as well as the punishments in the hereafter which Allah has
promised in His Book and through His Prophet.

This generality fits perfectly with the occasion of the revelation of these verses. It has been
described that the verses were revealed concerning a theft which some Muslims had committed
and had accused a Jew or a Muslim for it and then insisted before the Prophet (s.a.w.) that he
should give judgment against the accused.
The words, "neither a guardian nor helper", are also general. No guardian or helper can avert a
punishment of a crime from the culprit; even the Prophet or Imam and the honor of Islam and
religion cannot help in this matter. The punishment prescribed by Allah cannot be removed from
the doer of the evil by anyone. Also, it covers guardian and helper who would be able to remove
from him the punishment in the hereafter except what the next verse mentions.

}
AN: c Êc ccc c ÊÊcccccÊ (or she) cc
 ccÊ c ÊccÊcccÊc Êcccc Êcc
c
 
This is the
other alternative which describes the recompense of the doer of good deeds, that is, the garden.
In this verse, Allah has attached a condition which restricts the recompense; and on the other side
has given a latitude which has expanded the circle of reward. It is the condition of being
rewarded with the garden that the doer of a good deed should be a believer, because the reward
stands face to face with good deed and an unbeliever has no good deed to his credit. Allah
says:... c cÊcÊc c
cÊ (with Him)  c ÊcÊc c cÊcc
  (6:88). Also, He said: Ê ccÊc Êc  c cÊc  ccÊ c cc c
 c cÊ c ccccÊc
c cc c
ccccÊccÊc
cc   (18:105).

On the other hand, Allah has said, "And whoever does from good deeds", the word 'from'
indicates a part, and it means whoever does some of the good deeds. This expands the circle of
the promise of the garden. If Allah had said: 'and whoever does good deeds' and the context
requires precise description of the recompense - it would have meant that the garden was for a
believer who performed all good deeds; but the Divine Grace has spread the good reward for
every believer who performs some good deeds and if he has left any good deed undone or
committed any sin, Allah will make it up through repentance or intercession, as He has said:
cÊc cc cÊcÊ c Êcc  c Êc ccc  c Êc
c  cÊ cc Êcc
   (4:116); we have explained in detail about repentance
while explaining the words of Allah: 
c ÊcÊc cccÊ c Êcc c c
 (4:17) in the fourth volume15; and about intercession under the verse: cccÊc
c  ccc Êcc c Êcc cÊc cÊc  (2:48) in the first
volume of this book.

Then Allah says: "whether male or female"; the Divine Decree covers males and females both
without any difference of gender. This is totally opposite to the pretensions of ancient people of
various religions and communities like India, Egypt and all the idol worshippers. They believed
that whatever good deed the womenfolk did it was not credited to their account and they did not
get any reward for their virtuous deeds. The same was the ideology of Judaism and Christianity:
that all honor and respect is reserved for the men; and the women are disgraced in the eyes of
Allah; there are shortcomings in their creation and they will not get full reward for their deeds.
The Arabs' thinking was not much different from these superstitions. Therefore, Allah has made
both sexes equally deserving for His Grace and said, "whether male of female".

Probably, it is for this reason that the sentence,"... these shall enter the garden" is followed by,
"and they shall not be dealt with a jot unjustly". The first sentence shows that the women do have
their shares in the good reward like the men; and the second sentence shows that there shall be
no excess or shortfall between their shares in quantity; as Allah has said: cÊ cc
c
Ê c

cÊcc cc  cÊc ccc ccc ÊÊccccÊc
ccc ccÊcÊ" (3:195).

}
AN: c ÊcÊ ccc  cÊcÊc Êc   cÊ  c ccÊccÊc

cÊccc (to others) c cÊc ÊccÊ cÊc
 ÊcccÊcc
Ê c cc cc Êc c cÊcÊ cc Êc c cÊcÊc cÊ cc
Êc
  ccÊ 
It appears that this is a reply to an unspoken question: If the Islam
of a Muslim or belief of the People of the Book has no effect in bringing the good to him and to
protect his interest - in short, when belief in Allah and His signs is worthless, and its existence
and non-existence make no difference - then what is the honor of Islam? Or the privilege of
faith?

The reply is given that the religion's honor is a fact without any doubt. It cannot be doubted nor
can any wise man be oblivious of its goodness. This ideal is hidden in the phrase, "And who has
a better religion than he who submits himself entirely to Allah?" The question takes it for granted
that there is goodness in the religion. Man cannot get himself freed from religion and the best of
the religion is to submit oneself entirely to Allah who is the Owner of whatever is in the heavens
and whatever is in the earth. Man has to surrender himself to Allah and worship Him; also he
should follow the faith of Ibrahim, the upright one, because that is the natural religion. And
Allah took Ibrahim as a friend; Ibrahim was the first to submit himself entirely to Allah doing
good to others and following the upright religion.

Nevertheless, no one should entertain the idea that the Divine friendship is like the friendship
found between man and man which overshadows all right and wrong, and opens for them the
door of recklessness and despotism. Allah is the owner, not the owned, He encompasses all
things and is not surrounded. He is not like the rulers, presidents and kings because when they
get any authority over their servants or subjects, they hand over something of their own freedom
in its lieu to the public. They overpower some groups with help of some others and rule over one
people with help of the other people; when a time comes where their will is opposed by the
public's will then they cannot hold their ground, they fall down and their helplessness is clearly
seen by one and all.

It is to describe this idea that the speech ends with the verse, "And whatever is in the heavens
and whatever is in the earth is Allah's, and Allah encompasses all things".
Traditions
It is narrated by al-Qummi in his   that all these verses were revealed about a group of
the Helpers from Banu Ubayriq. There were three brothers, all hypocrites; Bashir, Bishr and
Mubashshir. They dug a hole in the wall of the uncle of Qatadah ibn an-Nu'man and Qatadah
was a  (one who participated in the battle of Badr with the Prophet of Islam)  and stole
food grain which he had stored for his family together with a sword and a coat of mail.

Qatadah complained about it to the Messenger of Allah (s.a.w.) and said "O Messenger of Allah,
some people dug a hole in the wall of my uncle and took away the food grain he had saved for
his family and a sword and a coat of mail, and they are the people of a bad family." A believer
man, Lubayd ibn Sahl, was with them when they were planning (the theft). Banu Ubayriq said to
Qatadah, "This is the work of Lubayd ibn Sahl." This news came to Lubayd's ears, he took his
sword and went to them and said, "O Banu Ubayriq! Do you accuse me of the theft while you are
more deserving for it? You are hypocrites; you lampoon the Messenger of Allah and ascribe the
poems to the Quraysh. You must prove this (accusation), otherwise I will fill my sword with
your blood." So, Banu Ubayriq talked with him in a friendly way and said to him, "You go back,
may Allah have mercy on you; because you are free from this claim."

Now, Banu Ubayriq approached a man from their clan, Usayd ibn 'Urwah by name; he was a
good eloquent speaker. He went to the Messenger of Allah (s.a.w.) and said, "O Messenger of
Allah! Qatadah ibn an-Nu'man singled out a family of our clan, a distinguished people of high
regard and good family tree, and he accused them of theft and charged them of what they are
innocent of. Hearing this, the Messenger of Allah (s.a.w.) was grieved. Then Qatadah came to
him, and looking at him the Messenger of Allah (s.a.w.) said, "You pointed out a distinguished
family, a people of high honor and good family tree, and you accused them of theft". (In this
way) he admonished him severely. Qatadah was grieved because of it and went back to his uncle
and said, "Oh, would that I had died and not spoken to the Messenger of Allah (in this matter);
because he has talked to me in a way I did not like." His uncle said, "Allah is He Whose help to
be sought."

Then Allah sent down these verses to His Prophet (s.a.w.) about this incident: c
cÊc
cÊc ccc ÊcÊcÊc ÊcÊc cc Êc  c Ê Êc
 c c
 al-Qummi says: The word, 'words', here means deeds. Allah has used the word to indicate
action: Ê
c!ccÊc Êc
ccÊc cÊ c  c cc Êc  cc
cc cÊc  cc cc ; al-Qummi said: Lubayd ibn Sahl - Êc c c

cÊ  cÊccccccc  c 

The same   narrates: Abu'l-Jarud narrates from Abu Ja'far (a.s.): "Some people from the
near relatives of Bashir said: 'Let us go to the Messenger of Allah (s.a.w.), so that we should talk
to him about our fellow or explain to him that our fellow is innocent.' When Allah revealed: Êc
Ê cÊ  ccccccÊ cÊ  ccÊc Êc ÊccÊ c

Then the clan of Bishr turned on him and said: 'O Bishr, seek forgiveness from Allah and repent
to Him from the sins.' He said: 'I swear by whom I swear that nobody stole it except Lubayd.
Then the verses were revealed: c Êc  ccccc cÊc  cc cc
cÊc c c
cÊ  cÊccccccc  c 

Then Bishr renounced Islam and fled to Mecca and Allah revealed about the group who had
come to the Prophet (s.a.w.) to plead for Bishr: c c cccÊ cc
ccc
 ccc
ccÊcÊc c cc cccÊccc cc
Ê c c  ccÊc ÊccÊcc cc ccÊcÊ ccccÊc c
cÊc
cccÊ cÊcc Êcc cc ccÊ cccc cc
c , al-Qummi)

as-Suyuti writes: at-Tirmidhi, Ibn Jarir, Ibnu'l-Mundhir, Ibn Abl Hatim, Abu 'sh-Shaykh and al-
Hakim (who said that this tradition is correct) have narrated from Qatadah ibn an-Nu'man that he
said: "There was a family in our clan who were called Banu Ubayriq - Bishr, Bashir and
Mubashshir. Bishr was a hypocrite. He used to compose poems satirizing the companions of the
Messenger of Allah (s.a.w.) and then ascribe it to some other Arabs. He used to say: That man
has said this and this and that man has said so and so.' But when the companions of the
Messenger of Allah (s.a.w.) heard that poem, they used to say, 'By Allah! no one has said this
poem except this wretched one himself. Then he (Bishr) said: 'What! whenever people say some
poem they join together and say Ubayriq's son has said it!'"

(Qatadah) said: "They were a needy poor family before Islam and in Islam. The usual food of the
people of Medina was dates and barley. If a man was well to do, and a caravan came from Syria
loaded with white flour, that man would buy some of it and reserve it for himself. The other
members of the family had to be content with date and barley. So, a loaded caravan arrived from
Syria and my uncle, Rufa'ah ibn Zayd, purchased a bag of the white flour and kept it in his attic
room; and in that room were his arms - two coats of mail and two swords and things connected
with them. Someone sneaked in the darkness of the night and dug into the wall of the attic and
took the food and arms. In the morning, my uncle, Rufa'ah, came to me and said, 'O my nephew!
do you know that someone sneaked to us during night and my attic has been dug into and they
took our food and our arms.'

He (Qatadah) continues: "We inquired in the neighborhood and asked the people. Somebody told
us, 'We did see Banu Ubayriq lighting fire in the night and we are sure that it was lit only to bake
some of your flour.' When we were inquiring in the neighborhood, Banu Ubayriq told us, 'By
God! we don't think anyone has done it except Lubayd ibn Sahl - he was a man of our clan who
was a Muslim of good character. When Lubayd heard it, he raised his sword and went to Banu
Ubayriq and said, 'What! I steal? By God! you should prove this accusation or the sword will
mingle in your body.' Then they said, 'Go away, O man! By Allah! you are not the thief.' We
continued our investigation in the neighborhood until we were sure that these Banu Ubayriq were
the thieves. Then my uncle said to me, 'O my nephew, if you only go to the Messenger of Allah
(s.a.w.) and inform him about it.'"

Qatadah said: "I came to the Messenger of Allah (s.a.w.) and said, 'O Messenger of Allah, a
family among us, a loathsome people went to my uncle, Rufa'ah ibn Zayd, and dug a hole in his
attic and took away his arms and food. They should return to us our arm. As for the food, we
don't want it.' The Messenger of Allah (s.a.w.) said,'I will look into this matter.' When Banu
Ubayriq heard about it, they went to a man of their clan who was called Usayr ibn 'Urwah, and
they told him of this development, and some people of the neighborhood also joined them. Now,
they went to the Messenger of Allah (s.a.w.) and said, 'O Messenger of Allah! Qatadah ibn an-
Nu'man and his uncle proceeded against one of our families who are Muslims of good character,
and they have accused them of theft without any evidence of proof.'"

Qatadah continues: "Then I came to the Messenger of Allah (s.a.w.) and talked to him. He said,
'You have proceeded against a family who have been described (to me) as Muslims of good
character and you have accused them of theft without evidence of proof "

Qatadah says: "I came back and I wished that I would have lost some of my wealth but had not
talked to the Messenger of Allah (s.a.w.) about it. Then my uncle, Rufa'ah, came to me and
asked, 'O my nephew, what (progress) have you made?' I informed him of what the Messenger of
Allah (s.a.w.) had told me. My uncle said, 'Allah is He Whose help to be sought.'"

Without any delay, the verses were revealed: c cÊccÊc ccc ÊcÊc
ÊcÊccc
c c

cc ccÊc Ê ÊcÊcÊ c Ê cccc
cccÊccÊcÊ , i.e., Banu Ubayriq. c c  ccÊ, i.e.,
from what you had said to Qatadah, cÊc c  c cccc
cc
ÊccÊ c Êcc ÊccÊ c  cÊc  c  ccÊcc Êc c
Êc  c , i.e., if they ask forgiveness of Allah, He will forgive them. c
Êc  ccccc cÊc  cc cc cÊc c c
cÊ  c
Êccccccc  c c it refers to their accusation of Lubayd. c c c
ccÊ cc
ccc ccc
ccÊcÊc c cc c
c i.e., Usayr ibn 'Urwah and his companions. cÊccc ccÊ c c  c
cÊc ÊccÊcc cc ccÊcÊ ccccÊc ccÊc
c
ccÊ cÊcc Êcc cc ccÊ cccc cccÊc c
cc c ccÊ c c  c
 (in his) Êc
  cÊ cc cc
   c c

cc Êc cÊ c  cÊ c
 c
c c cÊ c
c Êc  When the verses were revealed the arms were brought to the Messenger of
Allah (s.a.w.) and he returned them to Rufa'ah.

Qatadah said, "When I brought the arms to my uncle - he was of old age and I used to think that
his faith was weak - when I brought the arms to him, he said, 'O my nephew, this is the path of
Allah: Then I understood that his Islam was correct.'"

When the verses were revealed, Bishr went (to Mecca) and joined the polytheists. He stayed with
Sulafah bint Sa'd. Then Allah revealed the verses: c Êc cÊ  ccÊc c
cÊc cÊ cc  ccÊ cc cÊcÊcÊc ccÊc  c

c ccÊ ccÊcc Ê ÊcÊcÊ (himself) cccÊ ccÊcc c cc

 c ccÊc cc cÊcÊ c Êcc  c Êc ccc
  c Êc c  cÊ cc Êcc
  cc Êc   cÊ c ÊcÊc
Êc c  cc ccc When he stayed with Sulafah, Hassan ibn Thabit shot at
her some lines of poetry. She took his (i.e., Bishr's) baggage and putting it on her head, went out
and threw it in the open valley and said, "You have brought to me the poem of Hassan as gift!
You were never to bring any good to me." (Ê)

The a thor says: This theme is narrated through other chains of narrators also.

The same author writes: Ibn Jarir has narrated from Ibn Zayd about this verse: He said: "There
was a man who stole an iron coat of mail and sword during the days of the Prophet (s.a.w.) and
put the blame on a Jew. The Jew said, 'By God! I have not stolen it O Abu'l-Qasim! but it has
been (wrongly) attributed to me.' There were some neighbors of the thief who claimed that he
was blameless and they too accused the Jew. Also they said, 'O Messenger of Allah! Surely, this
Jew is a wicked person. He does not believe in Allah, nor in your prophethood.' This continued
until the Prophet (s.a.w.) spoke to the Jew on this matter.

"Thus, Allah censored the Prophet and revealed: c

cÊccÊc ccc Êc
ÊcÊcÊccc
c c

cc ccÊc Ê ÊcÊcÊ c Ê ccc
cccccÊccÊcÊ cc c  ccÊc about what you
have told that Jew - cÊc c  c  Then Allah turned to his neighbors and
said: Êc!ccÊc Êc
ccÊc cÊ c  c cc Êc c
ccÊc
ÊcÊccÊc  ccc Êc ÊccÊ c
 Then Allah gave them a
chance of repentance and said: c Êc c cc c
 ccÊ c cÊc  c
  ccÊcÊc Êc cÊc  c cc Êc  cc cÊcc
  c c  cÊ c c ccÊc c c
c Why have you involved
yourselves, O people! in this man's error pleading on his behalf? c Êc  cccc
c cÊc  cc cc c even if he is a polytheist: Êc c c
cÊ  cÊc
cccccc  c cc Êc cÊ  ccÊc ccÊc
 cÊ cc  ccÊ cc cÊcÊcÊc ccÊc  c
c c
cÊ ccÊcc Ê ÊcÊcÊ (himself) cccÊ ccÊcc c cc c
  But he refused to avail himself of the repentance which Allah had offered to him. He
went to the polytheists at Mecca. There, he dug hole in a house with intention of theft and the
house fell down upon him and he was killed."   

The a thor says: This meaning too is narrated through many chains of narrators with minor
differences among them.

The Messenger of Allah (s.a.w.) has said, "There is no servant who committed a sin then stood
up and performed  and asked forgiveness of Allah from his sin but it shall be incumbent on
Allah to forgive him, because He says: c Êc c cc c
 ccÊ c cÊc
  c  ccÊcÊc Êc cÊc  c 

Also he (s.a.w.) has said, "Verily Allah puts the servant in suffering (though He loves him) in
order to hear his entreaties." Also he (s.a.w.) has said, "Allah was not to open the door of prayer
and shut the door of its acceptance, because He says: %ccc c cc And He was
not to open the door of repentance and shut the door of forgiveness, while He says: c Êc
 c cc c
 ccÊ c ccÊc  c  ccÊccÊc Êc cÊc
  c  ( , al-'Ayyashi)

'Abdullah ibn Hammad al-Ansari narrates from 'Abdullah ibn Sinan, that he said: Abu 'Abdillah
(a.s.) said, "Backbiting is that you say about your brother what is (actually) found in him but
Allah has kept it hidden. But if you say what is not in him, then it conies under the words of
Allah:... Êc c c
cÊ  cÊccccccc  c c  

al-Qummi writes under the verse: Êc ccc c ccÊ c c  
"My father
has narrated to me from Ibn Abi 'Umayr from Hammad from al-Halabi from Abu 'Abdillah (a.s.)
that he said, 'Verily, Allah has made ÊÊ obligatory in the Qur'an.' I asked, 'And what is
ÊÊ, may I be made your ransom!?' He said, That you should maintain a brighter face
than that of your brother (in faith), and have an intent look on him (i.e., you should not turn away
your face from him when he consults you); and this is the word of Allah: Êc ccc c
 ccÊ c c  c , al-Qummi)

al-Kulayni narrates through his chains from 'Abdullah ibn Sinan from Abu'l-Jarud that he said,
"Abu Ja'far (a.s.) said, 'When I narrate any Ê Ê to you, you should ask me (its proof) from the
Book of Allah.' Then he said in some of his talks, 'Verily the Messenger of Allah (s.a.w.) has
prohibited much talking, squandering the property and too much questioning.1 He was asked, 'O
son of the Messenger of Allah! Where is this in the Book of Allah?' He said, 'Verily Allah, the
Mighty, the Great, says: Êc ccc c ccÊ c c  c
 (in his) Êc

  cÊ cc cc   c c

; and He says: ccc c
 cc

c Ê ÊcÊcÊ cccc (means of) 

ccÊc cc
   (4:5); and He says: cc Êc ccc
c   ccÊ  c Ê Êc c
cccccc(5:101).  

Ibrahim ibn 'Abdi'l-Hamid narrates through some reliable persons from Abu 'Abdillah (a.s.)
about the verse: Êc ccc c ccÊ c c  c
 (in his) Êc
  c
Ê cc cc   c c

, that goodness means giving loan. 
 , al-'Ayyashi)

The a thor says: al-Qummi also has narrated it in his   through the same chain and this
meaning has also been narrated through Sunni chains of narrators. In any case, it is based on the
flow of the verse and description of a relevant example.

as-Suyuti writes: Muslim, at-Tirmidhi, an-Nasa'i, Ibn Majah and al-Bayhaqi have narrated from
Sufyan ibn 'Abdillah ath-Thaqafi that he said, "I said, 'O Messenger of Allah! give me an order I
should hold fast to it in Islam.' He (s.a.w.) said, 'Say: "I believe in Allah," then remain steadfast
to it.' I said, 'O Messenger of Allah! What is the most dreadful thing you fear about me?' He said,
This.' (and the Messenger of Allah [s.a.w.] caught the tip of his own tongue)." (
Ê)

The a thor says: There are very numerous traditions condemning excessive talks and praising
the silence in the books of the Shi'ahs and the Sunnis.

The same book says: Abu Nasr as-Sijizzi has narrated in Ê from Anas that he said, "A
Bedouin came to the Prophet (s.a.w.); the Prophet said to him, 'O Bedouin! Verily Allah has
revealed to me in the Qur'an: Êc ccc c ccÊ c c  c
 (in his)
Êc
  cÊ cc cc   c c

cc Êc cÊ c
 cÊ c
 c
c c cÊ cc Êc  O Bedouin! the mighty reward is the
paradise.' The Bedouin said, 'Praise be to Allah who guided us to Islam.'"   

The same book writes about the words of Allah: c Êc cÊ  ccÊc :
at-Tirmidhi and al-Bayhaqi (in his  c c   have narrated from Ibn 'Umar that he
said, "The Messenger of Allah (s.a.w.) has said, 'Allah will never gather this Ê on error and
Allah's hand is on the
Ê, and whoever separates (from it) he separates (for entering) into
hell.'"   

Also at-Tirmidhi and al-Bayhaqi have narrated from Ibn 'Abbas that the Prophet (s.a.w.) has
said, "Allah will never gather my Ê (or, this Ê on error and Allah's hand is c

Ê (  ) The a thor says: The tradition is well known and al-Hadi (a.s.) has narrated it
from the Prophet (s.a.w.) in his letter to the people of Ahwaz as has been quoted in vol.3 of
 Ê  The meaning of this tradition has been explained in the preceding commentary.

Hariz has narrated from some of our companions from the fifth and the sixth Imam (a.s.) that he
said, "When the Commander of the Believers (a.s.) was in Kufah, the people came to him and
said, 'Appoint for us an imam who will lead us (in  Ê in the month of Ramadan.' The Imam
(a.s.) said, 'No' and forbade them to pray it with the
Ê When night came, they began
saying, 'Weep in Ramadan, alas for Ramadan.' Then al-Harith al-A'war came to the Imam (a.s.)
with some people and said, 'O Commander of the Believers, people are raising a hue and cry and
they have not liked your talk.' At this juncture, the Imam (a.s.) said, 'Leave them to do what they
like. Whoever wants should lead them in prayer.' Then he recited:
Êc cÊcÊc
Êc ccÊc  c
c ccÊ cc Ê ÊcÊcÊ (himself) cccÊ cc
Êcc c cc c " ( , al-'Ayyashi)

It is written in Ê about the words of Allah, the Almighty: c Êc ccc
cÊcÊ
al-Bayhaqi has narrated in   from 'Uqbah ibn 'Amir  c 
describing the journey of the Messenger of Allah (s.a.w.) to Tabuk):

"When he (the Messenger of Allah, s.a.w.,) arrived at Tabuk, he praised Allah and glorified Him
as is His due, then he said, (after the praise of Allah): 'Verily the most truthful talk is the Book of
Allah; the most reliable grip is the word of piety; the best of the religions is the religion of
Ibrahim; the best custom is the custom of Muhammad; the noblest talk is the remembrance of
Allah; the best story is this Qur'an; the best affair is the determined one and the worst affairs are
the innovated ones; the most excellent guidance is that of the Prophets; the noblest death is
martyrdom; the darkest blindness is going astray after guidance; the best knowledge is that which
gives benefit; the best guidance is that which is acted upon; the most evil blindness is the
blindness of the heart; upper hand is better than the lower hand, that little which satisfies is better
than the abundance which makes one forgetful; the worst apology is (the one offered) when
death arrives; the worst remorse is the one (shown on) the Day of Resurrection. Some people
don't come to prayer except near the end and some don't remember Allah but they talk nonsense;
the biggest sin is the lying tongue; the best wealth is one's self reliance; the best provision is the
piety; the pinnacle of the wisdom is the fear of Allah, the mighty, the Great; the best thing
established in the hearts is certainty. To entertain doubt is a sort of disbelief; to lament for dead
is an act of Êc
Ê  Ê (Ignorance); embezzlement is altogether in the hell; hoarded treasure is
(the instrument of) branding with the fire; poetry is among the musical instruments of Satan;
wine is the vessel of sin; women are the snares of Satan; youth is a branch of lunacy; the most
evil earning is interest; and the most wicked food is the property of the orphan. The blissful is he
who learns lesson from (conditions of) the others; wretched is the one who becomes wretched in
the womb of his mother; the resort of every one of you is a place of four arms (grave); the affairs
(are decided) by their ends; the worst thinking is that of falsity. Everything which is to come is
near; to abuse a believer is immorality; to fight him is disbelief; eating his flesh (backbiting him)
is the disobedience to Allah; and the sanctity of his property is like that of his blood. He who
claims any lineage with Allah, He will refute him; he who forgives will be forgiven; he who
pardons, Allah will pardon him; he who controls his anger, Allah will give him good reward; he
who is patient in misfortune, Allah will recompense him. He who hankers for good reputation,
Allah makes him disreputable. He who keeps patience, Allah multiplies (the reward) for him. He
who disobeys Allah, He will give him punishment. O Allah! Forgive me and my Ê (he said
it three times); I seek pardon of Allah for me and for you.'"

Muhammad ibn Yunus has narrated through some of his companions from Abu 'Abdillah (a.s.);
also Jabir has narrated from Abu Ja'far (a.s.), about the words of Allah: c c cc c
 cÊc cÊcÊc ÊccÊ c , that the Imams said, Ê c  means
the commandments of Allah."  , al-'Ayyashi)

In the same book, Jabir narrates from Abu Ja'far (a.s.) about the same words of the Qur'an that he
said, "It is Allah's religion".

The a thor says: Both traditions give the same meaning and it is as we have explained in the
Commentary that Allah's creation means the natural religion.

The words of Allah: c cÊc cÊcÊc Êc  cÊc ccÊc, have been
explained in 
 that they will cut the ears from its base; and it is written there that
this meaning has been narrated from Abu 'Abdillah (a.s.).

Muhammad ibn Muslim narrates from Abu Ja'far (a.s.) that he said, "When the verse was
revealed: Êc c cÊc Êcc c Êc , some companions of the Messenger of
Allah (s.a.w.) said, 'How hard is this verse!' the Messenger of Allah (s.a.w.) said to them, 'Are
not you afflicted in your properties, your offspring and in yourselves?' They said, 'Certainly.' He
(s.a.w.) said, '(This is) through which Allah writes good deeds for you and erases the bad deeds.'"
( , al-'Ayyashi)

The a thor says: This meaning is narrated through many chains from the companions in the
Sunni books of traditions.

as-Suyuti writes: Ahmad, al-Bukhari, Muslim and at-Tirmidhli have narrated from Abu Sa'id al-
Khudri that he said, "The Messenger of Allah (s.a.w.) said, "No believer is afflicted by hardship
or sickness, grief or sorrow, trouble or sadness - even a thorn which pricks him - but Allah grants
remission to his faults."' (Ê)

The a thor says: This theme has been narrated through numerous chains from the Prophet and
the Imams cÊ (a.s.).
as-Saduq has narrated through his chains from al-Husayn ibn Khalid that Abu'l-Hasan ar-Rida
(a.s.) said, "I heard my father narrating from his father (a.s.) that he said, 'Surely Allah took
Ibrahim as a friend because he never returned anyone (empty handed) and never asked anyone
(for his needs) other then Allah, the mighty, the Great.'" (#Ê) The a thor says:
This is the most correct tradition about the meaning of Ibrahim (a.s.) as the friend of Allah
because it fits perfectly with the literal meaning of the word; ÊÊ means need; therefore
your Ê  (friend) is the one who asks his needs only from you. And there are other narrations
giving other reasons for his title.

Chapter 4 - An-Nisa (The Women), Verses

127-134
˸ϴϠ˴ϋ
˴ ϰ˴Ϡ˸Θϳ˵ Ύ˴ϣϭ˴ Ϧ ˴˷ Ϭ˶ ϴ˶ϓ ˸ϢϜ˵ ϴ˶Θ˸ϔϳ˵ Ϫ˵ Ϡ˴˷ϟ΍ ˶Ϟϗ˵ ˯Ύ˴δϨ˶˷ϟ΍ ϲ˶ϓ Ϛ ˴ ϧ˴ Ϯ˵Θ˸ϔΘ˴ ˸δϳ˴ ϭ˴ ϥ˴ Ϯ˵ΒϏ ˴ ˸ήΗ˴ ϭ˴ ˷Ϧ ˴ Ϭ˵ ϟ˴ ΐ
˴ Θ˶ ϛ˵ Ύ˴ϣ Ϧ˴˷ Ϭ˵ ϧ˴ Ϯ˵Η˸ΆΗ˵ ϻ
˴ ϲ˶Ηϼ˷ϟ˴΍ ˯Ύ˴δ˶˷Ϩϟ΍ ϰ˴ϣΎ˴Θϳ˴ ϲ˶ϓ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ ϲ˶ϓ ˸ϢϜ˵
˸ϴΧ˴ ˸Ϧϣ˶ ˸΍Ϯ˵Ϡό˴ ˸ϔΗ˴ Ύ˴ϣϭ˴ ς ˶ ˸δϘ˶ ˸ϟΎ˶Α ϰ˴ϣΎ˴Θϴ˴ ˸Ϡ˶ϟ ˸΍Ϯ˵ϣϮ˵ϘΗ˴ ϥ˴΃ϭ˴ ϥ ˶ ΍˴Ϊ˸ϟϮ˶ ˸ϟ΍ Ϧ˴ ϣ˶ Ϧ˴ ϴ˶ϔό˴ ˸πΘ˴ ˸δ˵Ϥ˸ϟ΍˴ϭ Ϧ ˴˷ ϫ˵ Ϯ˵ΤϜ˶ Ϩ˴Η ϥ˴΃ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ˴˷ Έ˶ϓ˴ ή˳ Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˶ Α˶ {127} ˲Γ΃˴ή˴ ˸ϣ΍ ϥ ˶ ·˶ϭ˴
˲ή˸ϴΧ ˴ ΢˵ ˸Ϡμ˵˷ ϟ΍˴ϭ Ύ˱Τ˸Ϡλ ˵ Ύ˴ϤϬ˵ Ϩ˴ ˸ϴΑ˴ Ύ˴ΤϠ˶˸μϳ˵ ϥ˴΃ Ύ˴ϤϬ˶ ˸ϴϠ˴ϋ ˴ Ρ ˴ Ύ˴ϨΟ
˵ ϼ ˴ ϓ˴ Ύ˱ο΍˴ή˸ϋ·˶ ˸ϭ΃˴ ΍˱ίϮ˵θϧ˵ Ύ˴ϬϠ˶˸όΑ˴ Ϧ˶ϣ ˸Ζϓ˴ Ύ˴Χ ˸΍Ϯ˵Ϩδ ˶ ˸ΤΗ˵ ϥ˶·ϭ˴ ΢ ˴˷ θ ˵˷ ϟ΍ β˵ ϔ˵ ϧ˴Ϸ΍ Ε ˶ ή˴ π˶ ˸Σ΃˵ϭ˴
Η˴ Ύ˴ϤΑ˶ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ Έ˶ϓ˴ ˸΍Ϯ˵ϘΘ˴˷Η˴ ϭ˴ ΍˱ήϴ˶Β˴Χ ϥ ˴ Ϯ˵ϠϤ˴ ˸ό{128} Ύ˴ϫϭ˵έά˴ Θ˴ ϓ˴ Ϟ ˶ ˸ϴϤ˴ ˸ϟ΍ Ϟ˴˷ ϛ˵ ˸΍Ϯ˵Ϡϴ˶Ϥ˴Η ϼ ˴ ϓ˴ ˸ϢΘ˵ ˸λή˴ Σ ˴ ˸Ϯϟ˴ϭ˴ ˯Ύ˴δϨ˶˷ϟ΍ Ϧ ˴ ˸ϴΑ˴ ˸΍Ϯ˵ϟΪ˶ ˸όΗ˴ ϥ˴΃ ˸΍Ϯ˵όϴ˶τΘ˴ ˸δΗ˴ Ϧ˴ϟϭ˴
Ύ˱Ϥϴ˶Σέ˴˷ ΍˱έϮ˵ϔϏ ˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ Έ˶ϓ˴ ˸΍Ϯ˵ϘΘ˴˷˴Ηϭ˴ ˸΍Ϯ˵ΤϠ˶˸μΗ˵ ϥ˶·ϭ˴ Δ˶ Ϙ˴ Ϡ˴˷ό˴ Ϥ˵ ˸ϟΎ˴ϛ{129} ϗ˴ ή˴˷ ϔ˴ Θ˴ ϳ˴ ϥ˶·ϭ˴ Ύ˱Ϥϴ˶ϜΣ ˴ Ύ˱όγ ˶ ΍˴ϭ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ Ϫ˶ Θ˶ ό˴ γ
˴ Ϧ˷ϣ˶ ϼ ˱˷ ϛ˵ Ϫ˵ Ϡ˴˷ϟ΍ Ϧ
˶ ˸ϐϳ˵ Ύ
{130} ϛ˵ Ύ˷ϳ˴ ·˶ϭ˴ ˸ϢϜ˵ Ϡ˶˸Βϗ˴ Ϧ˶ϣ Ώ ˴ Ύ˴ΘϜ˶ ˸ϟ΍ ˸΍Ϯ˵Ηϭ˵΃ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϩ˸ϴλ˴˷ ϭ˴ ˸ΪϘ˴ ϟ˴ϭ˴ ν ˶ ˸έϷ ˴ ΍ ϲ˶ϓ Ύ˴ϣϭ˴ Ε ˶ ΍˴ϭΎ˴Ϥδ ˴˷ ϟ΍ ϲ˶ϓ Ύ˴ϣ Ϫ˶ Ϡ˴˷ϟ˶ϭ˴ ϥ
˴˷ Έ˶ϓ˴ ˸΍ϭ˵ήϔ˵ ˸ϜΗ˴ ϥ˶·ϭ˴ ˴ϪϠ˴˷ϟ΍ ˸΍Ϯ˵ϘΗ˴˷΍ ϥ ˶ ΃˴ ˸Ϣ Ϫ˶ Ϡ˴˷ϟ˶
΍˱Ϊϴ˶ϤΣ
˴ Ύ˷ϴ˱ Ϩ˶ Ϗ
˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ ν ˶ ˸έϷ ˴ ΍ ϲ˶ϓ Ύ˴ϣ˴ϭ Ε ˶ ΍˴ϭΎ˴Ϥδ ˴˷ ϟ΍ ϲ˶ϓ Ύ˴ϣ{131} ϼ ˱ ϴ˶ϛϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ ν ˶ ˸έϷ ˴ ΍ ϲ˶ϓ Ύ˴ϣϭ˴ Ε ˶ ΍˴ϭΎ˴Ϥδ ˴˷ ϟ΍ ϲ˶ϓ Ύ˴ϣ Ϫ˶ Ϡ˴˷ϟ˶ϭ˴ {132}
ϰ˴Ϡϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ˴ Ύ˴ϛϭ˴ Ϧ ˴ ϳ˶ήΧ ˴ ΂˶Α Ε ˶ ˸΄ϳ˴ ϭ˴ α˵ Ύ˷Ϩ˴ ϟ΍ Ύ˴Ϭϳ˵˷΃˴ ˸ϢϜ˵ ˸Βϫ˶ ˸άϳ˵ ˸΄θ
˴ ϳ˴ ϥ˶· ΍˱ήϳ˶Ϊϗ˴ Ϛ ˴ ϟ˶Ϋ˴ {133} Ύ˴ϴ˸ϧΪ˵˷ ϟ΍ Ώ ˵ ΍˴ϮΛ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϊ˴ Ϩ˶όϓ˴ Ύ˴ϴ˸ϧΪ˵˷ ϟ΍ Ώ
˴ ΍˴ϮΛ˴ Ϊ˵ ϳ˶ήϳ˵ ϥ ˴ Ύ˴ϛ Ϧ˷ϣ˴
΍˱ήϴ˶μΑ˴ Ύ˱όϴ˶Ϥγ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ Γ˶ ή˴ Χ ˶ ϵ΍˴ϭ{134}
{127} And they ask you a decision about women, say: "Allah makes known to you His decision
concerning them, and that which is recited to you in the Book concerning female orphans whom
you do not give what is appointed for them while you desire to marry them, and concerning the
weak among children, and that you should deal towards orphans with equity; and whatever good
you do, Allah surely knows it". {128} And if a woman fears ill-usage or dissertation on the part
of her husband, there is no blame on them, if they effect a reconciliation between them, and
reconciliation is better, and avarice has been made to be present in the (people's) minds; and if
you do good (to others) and guard (against evil), then surely Allah is aware of what you do.
{129} And you have it not in your power to do justice between wives, even though you may
wish (it), but be not disinclined (from one) - with total disinclination; so that you leave her as it
were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is
Forgiving, Merciful. {130} And if they separate, Allah will render them both free from want out
of His ampleness, and Allah is Ample-giving, Wise. {131} And whatever is in the heavens and
whatever is in the earth is Allah's, and certainly We enjoined those who were given the Book
before you and (We enjoin) you too that you should be careful (of your duty to) Allah; and if you
disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and
Allah is Self-sufficient, Praise-worthy. {132} And whatever is in the heavens and whatever is in
the earth is Allah's, and Allah is sufficient as a protector. {133} If He pleases, He can make you
pass away, O people! and bring others; and Allah has the power to do this. {134} Whoever
desires the reward of this world, then with Allah is the reward of this world and the hereafter;
and Allah is Hearing, Seeing.

Commentary
These verses are in conjunction with the ones in the beginning of the chapter which cover the
subjects concerning women like marriage, prohibited degrees and inheritance, etc. Keeping it in
view, it appears that these verses were revealed after those previous ones when the people asked
the Messenger of Allah (s.a.w.) about the affairs affecting the women. The verses in the
beginning of the chapter had resurrected the rights of women in property and social interactions,
etc., which the people had previously killed.

Allah orders the Prophet to tell them in reply to their various queries that the laws establishing
their rights on men are Divine decisions about which the Prophet has no say; not only that, but
what is recited to them in the Book about the female orphans is also Divine order in which the
Messenger of Allah (s.a.w.) has no say; not only that, but Allah orders them to deal with all the
orphans with equity. Then come some rules concerning the discord and dispute between a
woman and her husband which are generally found in every society.

}
AN: cÊc ccc cc c 

cÊc c ccc c
 c cÊ
ar-Raghib has said:  and   means reply to difficult
railings; and they say: 'I asked him a decision so he replied to me in this way'."

It is understood from various usages of this word that it means a man's reply concerning difficult
affairs according to his opinion based on his
 Ê; or means the opinion itself concerning
difficult matters, as is seen from this verse where   has been attributed to Allah.

Although this verse may possibly be explained in various ways (based on different analyses of
the full verse); yet, if we join this verse to those in the beginning of the chapter which are also
concerned with women's problems, it will be seen that this verse was revealed after those first
ones. It means that their enquiries were concerned in a general way with the laws regarding
women which Islam had legislated with which the people were not familiar in the days of

Ê  Ê; those laws were exclusively concerned with women's rights regarding inheritance and
marriage. Those questions were not about the orphan girls as this subject is not general; it is
limited to a certain group and the rule about them has been laid down by the next sentence: c
Êc Ê Êc c ccc cÊc c cc
Ê c Êcccc c Êc c


 ccÊc Ê cc cccÊ In short, the enquiry was about those things
which cover the whole womenfolk, e.g., inheritance.

Consequently, the words: "Say: 'Allah makes known to you His decision concerning them ...'",
refers to verses in the beginning of the chapter and shows that decision is reserved for Allah and
the Prophet (s.a.w.) doesn't have any authority in this respect. The meaning is: They ask you to
give them your decision concerning the women. Say: The right to give decision belongs to Allah
and He has given you His decision when He revealed the verses at the beginning of the chapter.
}
AN: cÊc Ê Êc c ccc cÊc c cc
Ê c Êcc
cc c Êc c

 ccÊc Ê cc cccÊcc cÊc c
cÊ 
As described above, the context shows that the rules for female orphans and the
weak children has been added here because they have some link with the rules concerning
women. Obviously, they were not included in their original enquiry which was limited to the
women's affairs only. The sentence, "and that which is recited to you", is in conjunction with the
pronoun, "them", preceding it; such conjunction has been allowed by al-Farra', although other
grammarians do not agree with him. Accordingly, the verse, "and that which is recited to you in
the Book concerning female orphans..." refers to those rules and ideas which were revealed at the
beginning of the chapter.   Ê (recital) denotes recital of the words as well as description
of the meaning of the words. The meaning is: Say:

'Allah makes known to you His decision about the laws which are recited to you in the Book
concerning female orphans.'

Some people take the word   in the meaning of explanation. According to them the meaning
will be: Say: 'Allah explains to you that which is recited to you in the Book.'

Many people have given various other constructions to these two sentences, but none of them is
free from arbitrariness and inaccuracy which are not suitable for the Divine speech. For example,
someone has said that the phrase, "that which is recited to you", is in conjunction with the name,
'Allah'; or with the implied pronoun in the phrase, 'makes known'. Some have said that it is in
conjunction with 'women', in the first sentence which says: c cc  Another one
has said that the word, 'and', in 'and that which is recited', begins a new sentence, it has no
connection with the preceding verse; according to them, "that which is recited to you", is the
subject and, "in the Book", is its predicate. Still, others have said that Vo' in the verse  cc
c is for oath and the verse concerning female orphans explains the words
concerning them in the preceding sentence. According to him, the meaning will be: Say: 'Allah
makes known to you His decision - I swear with that which is recited to you in the Book -
concerning female orphans...' There is no need to point out the absurdities of these explanations.

"Whom you do not give what is appointed for them while you desire to marry them": The speech
describes the female orphans and points to their deprivations which were the main cause why
Allah laid down the rules which were revealed earlier. Those just rules abrogated the prevalent
customs and removed the hardships which the women were suffering. It was their custom that
they used to take female orphans as their wards together with their properties; if she was
beautiful, they married her and enjoyed both her beauty and her property. If, on the other hand,
she turned out to be ugly or of plain features, they would not themselves marry her nor would
they allow her to marry another man. In this way, they appropriated her property.

It shows that:
Žirst: The words of Allah, "what is appointed for them", refer to the natural demands ingrained
in the creation and that is the Divine Decree. The creation and the ingrained instincts pave for the
human beings the path of their lives. It is that decree which has been appointed for him/her and
tells him/her to marry when he/she reaches a certain age and which gives him/her the freedom to
manage his/her property the way he/she likes. To prevent him/her from marrying or from
managing his/her own property is depriving him/her from what Allah has appointed for him/her
at the beginning of the creation.

íecond: "while you desire to marry them": It actually means, 'while you are averse to marry
them'. Therefore, the preposition coff, away from) is omitted but understood here. This
omission is understood from the preceding phrase, "whom you do not give what is appointed for
them", and the following words, "and concerning the weak among children".

"the weak among children" is in conjunction with, "female orphans". They used to neglect
orphaned children and deprive them from inheritance on the pretext that they were unable to ride
and could not fight in defense of the women.

}
AN: cÊcc Êcc  c
Ê c Êc 

This is in conjunction with,
 c c cÊ The meaning is: Say: 'Allah makes known to you His decision
that you should deal towards orphans with equity. This widens the circle of this rule from a
limited group, that is, female orphans and weak children to all the orphans and in all their affairs,
be it their property or other matters.

}
AN: c ÊccccÊc c c 

It is a reminder to them that the
rules which Allah has imposed on them about the women and the orphans are for their own good
and Allah knows it. This encourages them to act on these rules because it is for their own good;
and also warns them against disobeying the rules because surely Allah knows what they do.

}
AN: c cc c c  cc  ccÊc
ccÊcÊ cÊc cc

ccÊc cÊccc   c cÊcc   c ccc
 cÊ cccc
 c cÊ (people's)   cc cccc others) c
 (against evil), Êc cÊc c cc Êcc
This subject was not included in
their enquiry but it has a sort of relevance with it, just like the order coming in the next verse:
ccÊc cc cc
 ccc
  

The order is given when the woman feels fear of mistreatment or desertion - and not the actual
appearance of mistreatment or desertion - because attempts of reconciliation should be
undertaken as soon as some symptoms and signs of ill-usage raise their head. The context shows
that reconciliation here should take place when the wife forgoes some or all of her matrimonial
rights in order to affect love, accord and genial relations for avoiding separation; and
reconciliation is better.

"and avarice has been made to be present in the (people's) minds":  ÊÊÊÊ (miserliness,
avarice); it means that avarice has been ingrained in the human nature in order to guard his
interests and avoid loss. Thus, every person looks after his own interest; a woman does not want
to leave any of her matrimonial rights like dress, maintenance, accommodation and conjugal
relationship; and the man does not show any affection and harmony when he wants to separate
from the wife and does not like living with her. Therefore, there is no blame on them if they
affect reconciliation between them by forgoing some of their rights.

"and if you do good (to others) and guard (against evil) then surely Allah is aware of what you
do": It is an admonition to men that they should not deviate from the path of doing good and
avoiding evil; they should always keep in mind that Allah knows whatever they are doing; they
should not oppress the women in domestic life and should not make them so frustrated that they
forego their due rights just to keep peace in the family.

}
AN: ccÊc cc cc
 ccc
  c c  ccÊÊccc

Ê (it), ccc   (from one) Êcc   : It gives further explanation
of the order given in the beginning of the chapter where it was said: c cccÊcc c
cc
   (between them), Ê (marry) c The same ideal of justice is seen in the
preceding verse where it says: c ccc (to others) c (against evil) Êc c
Êc c cc Êcc Obviously, this preceding verse contains a shade of threatening.
Thus, man is bewildered as to how to affect real justice between his wives. Justice is the exact
middle between the two extremes and to pinpoint it exactly is extremely difficult; especially so,
because the relationship between the spouses is that of love and one does not have much control
on the inclinations of the heart. Therefore, Allah explains here that justice between the wives in
its true sense - to stand exactly in the middle of the extremes - is beyond human power even if
one may wish it. What a man is obliged to do is that he should not be totally inclined to one of
them, leaving the other one as it were in suspense; that is, she does not feel as if she has a
husband because she gets no attention from him, nor is she free of marriage so that she may
marry someone else and go her own way. It is 
 (necessary) on the husband to do justice
between his wives, that is, he should treat all of them in equal manner and should fulfil their
rights without excessiveness. And it is Ê for him to do good to all of them without showing
any dislike to any of them and without subjecting any of them to ill-treatment; this was the
behaviour of the Messenger of Allah (s.a.w.) with his wives.

The proviso, "but be not disinclined (from one) with total disinclination, so that you leave her as
it were in suspense", proves that the preceding sentence: "And you have it not in your power to
do justice between wives, even though you may wish (it)," doesn't mean that man cannot do
justice between his wives at all, as some people have thought. And joining this misconception
with the divine words: c cccÊcc ccc
   (between) ÊcÊ (marry)
c, they have claimed that Islam does not allow polygamy!

The proviso clearly shows that what has been negated is the real justice in which there is no
excess at all and man stands in the exact middle; and what is allowed and made lawful is the
practical justice in which minor inclinations are tolerated. Apart from that, the Êc the
Holy Prophet and the polygamy practised before the eyes of the Prophet (s.a.w.), as well as the
custom prevalent among the Muslims without any break since that time is enough to remove
such erroneous impressions. Apart from that, to think that the divine words: Êcc Ê
(other) c c cccc ccÊcc, are merely imaginary suppositions
which have no practical application, will bring down the Divine words to the level of a riddle.

It should be noted that the words: c cccc   ccc   evil),
Êc cÊc c  c , encourage the men with emphasis that whenever any
signs of discord and dispute appear, they should try to bring reconciliation; then it goes on to say
that it is a part of piety and with piety comes divine forgiveness and mercy. In the preceding
verse, it was stated that reconciliation is better and they were exhorted to do good and guard
against evil; then comes this verse which puts emphasis over emphsis.

}
AN: c cÊc 
cÊc ccÊcÊccc ccc c


 ccÊc c
  c
c
If the man and the woman separate by divorce,
Allah will make them both free from want out of His ampleness. Making them free from want in
this context means that Allah will give them this freedom in all matters connected with
matrimony, like harmony, intimacy and the wife's maintenance and clothing, etc. Allah has not
reserved either party for the other one; so, it is not that if they separate from each other, they will
not get another spouse in their long life; rather it is a natural custom which is wide-spread among
all the human beings and everyone by nature is inclined to marry.

The words: "and Allah is Ample-giving, Wise. And whatever is in the heavens and whatever is
in the earth is Allah's", give the reason of the statement "Allah will render them both free from
want out of His Ampleness".

}
AN: c c

c
 cÊ c Êc c cÊc ccc (We
enjoin) ccÊcc Êcc (of your duty to) Ê: It puts emphasis on the call
addressed to them that they should pay special consideration to piety in all the stages and in
every situation of their matrimonial life. It also shows that going against piety is being ungrateful
to Divine favors; the piety which is acquired by Allah's obedience proves one's gratefulness to
Divine favors. Alternatively, we may say that it is only because of disbelief that one discards
Allah's fear: it may be open disbelief (as in the case of unbelievers and polytheists) or hidden
disbelief (as in the case those believers who indulge in Allah's disobedience).

The above explanation makes clear the words of Allah, "and if you disbelieve, then surely
whatever is in the heavens and whatever is in the earth is Allah's, and Allah is Self-sufficient,
Praise-worthy." The meaning is: If you do not remember what We have enjoined you and those
who were before you and if you neglect this order and do not acquire piety - and it is disbelief in
Allah or emanates from disbelief in Allah - it will not harm Allah at all. Allah is not in need of
you or of your piety, and surely whatever is in the heavens and whatever is in the earth is Allah's,
and Allah is Self-sufficient, Praiseworthy.

} estion: Why have the words:

Êc c cÊcÊ cc Êc c cÊcÊc c
Ê , repeated three times in three consecutive verses?

eply: In the first instance, it explains the reasons of preceding sentence: cÊc c

  c
 The second instance is a response to the conditional clause: c cc   It
means, if you disbelieve, then Allah is not in need of you; it is made clearer by the ending
phrase: cÊc c   c  Ê The third sentence starts a new topic and
gives a sort of reason to the Divine words: cc
  ccccc
 c 

}
AN: c Êc c cÊcÊ cc Êc c cÊcÊc cÊ ccÊc c

  c cc

We have repeatedly explained the meaning of the ownership of Allah.
He is the Protector Who manages His servants' affairs and enough is He as a protector. He does
not need any help in His work. If He was not pleased with the deeds of a people and was angry
with their behavior, He could easily make them pass away and bring other people in their place,
or He could pull them behind and let others go ahead of them. This meaning, which is pointed
out by the context, establishes a connection between this verse and the next one: cc
  c
cccc
 c c c



}
AN: cc
  ccccc
 c c c

cc cÊ ccÊc

Ê cÊc
 cccÊ
The preceding verse gives a clarion call for adherence to piety which
Allah has enjoined this Ê and those who were before them from the People of the Book. In
this context, it is clear that the declaration that Allah does not need anything is closely related to
the order of piety. The meaning, therefore, will be like this: Allah has enjoined you all to adhere
to piety, so be careful or your duty towards Allah. If you disbelieve, then Allah is Self-sufficient
and He is the Owner of everything. He can manage it in any way He pleases, and for any purpose
He pleases. If He pleases that He should be worshipped and people should adhere to piety but
you did not follow His commands in a proper way, then Allah has the power to keep you behind
and let others to precede you. Those people will do what Allah is pleased with; and clearly Allah
has power to do so. Accordingly, the verse describes the possibility of exchanging impious
people with the pious ones. al-Baydawi has narrated a tradition in his   that when this
verse was revealed, the Messenger of Allah (s.a.w.) patted his hand on the back of Salman and
said, "Surely they are his people." This tradition supports the meaning given by us; and you
should ponder on it.

Some exegetes have said that probably it means: If Allah pleases, He will destroy you all and
bring other people in your place or other creation in place of human beings. But this meaning is
not supported by the context. Of course, this explanation could be given for the verse: cc
c cÊcÊccÊcÊ ccÊcÊc ÊcÊccc
  cc cccc
c cc c ccÊ c cc  ccÊ (14:19-20).

}
AN:
Êc  cÊc ccÊ c cÊc ÊcÊc cÊc ccÊ c c
cÊcÊccÊc c c 
It is another statement which exposes the error
of him who discards piety and neglects Divine enjoinment, thinking that he only needs this
world's reward and booty. In fact, such a person has fallen into confusion, because the reward of
this world and of the hereafter, both are with Allah, and in His hand. So, why should a man
concentrate on the lower item of the two? Why should he not strive for the higher reward or both
of them together? This meaning has been given by others; but more apparently, the meaning is
this, and Allah knows better: Surely the reward of this world and the hereafter and the felicity of
both together is with Allah. Therefore, man should strive to be nearer to Him, even he who wants
only the reward and felicity of this world, because man cannot achieve felicity without fear of
Allah and piety which can be obtained only through the Divine religion which He has ordained.
Religion is the exclusive path to the real felicity and happiness. How can one get any reward
unless Allah gives and issues it to him, and Allah is Hearing, Seeing

Traditions
as-Suyuti says: Ibn Jarir and Ibnu'l-Mundhir have narrated from Sa'id ibn Jubayr that he said:
"Inheritance was not given except to a matured man who could manage and look after the
property; children and women were not given any share in inheritance. When the verses of
inheritance were revealed in the chapter of 'Women', it proved very difficult to the people. They
said, 'What! will a child inherit one who cannot manage the property? and the women who are
exactly in the same position? Will they inherit as a man inherits?' They hoped that something
will come down from the heavens to rectify the situation. They kept waiting. When they saw that
nothing was happening, they said,'If it was established then it would become an unavoidable
obligation.' So, they decided to enquire further. They asked the Prophet (s.a.w.); then Allah sent
down the verse: cÊc ccc cc c cÊc c ccc c
 c cÊccÊc Ê Êc c ccc cÊc c cc

Ê c Êcccc c Êc c

 ccÊc Ê cc cccÊc
Ê

'Abd ibn Hamid andIbn Jarir have narrated from Ibrahim that he said about this verse: "If an
orphaned girl was ugly, they did not give her anything from the inheritance and prevented her
from marrying until when she died, they would take her inheritance. Therefore, Allah revealed
this verse."   

The a thor says: These connotations have been narrated from numerous Shi'i and Sunni chains,
some of which was given at the beginning of the chapter.

The words: Êcccc c Êc c

 ccÊ, mean what has been appointed for
them in inheritance. at-Tabrisi has said that this meaning is narrated from Abu Ja'far (a.s.).

c

al-Qummi has said that the verse: cc c c  cc  ccÊc
ccÊc
Ê , was revealed about the daughter of Muhammad ibn Maslamah. She was the wife of
Rafi' ibn Khady, and her age had advanced. He married another young woman and she looked
more attractive to him than the daughter of Muhammad ibn Maslamah. So, she said to him:
"Don't I find you turning away from me and preferring her?" Rafi' said: "She is a young woman
and is more attractive. If you wish, you may agree on this arrangement that she is given two or
three days with me, and you have one day." The daughter of Muhammad ibn Maslamah refused.
So, he gave her one divorce. Then he gave her another divorce. Still, she said, "By Allah, I will
never agree unless you treat both of us in equal manner." (Allah says: c cÊ cc
ccc
 c cÊ (people's)   ) And the daughter of Muhammad ibn Maslamah was
not ready to forgo her share and persisted in her demand. Then Rafi' told her that either she
should agree or he would give her the third divorce. She did not like separation from her husband
and agreed. She effected the reconciliation as described. So, Allah said: Êc cccc
Êc cÊccc   c cÊcc   c c When she agreed
and settled down, he could not do justice between them. Then the verse was revealed: cc
Êc cc cc
 ccc
  c c  ccÊÊccc Ê (it), ccc
   (from one) Êcc   c cÊcccÊc c c c c 
  It is
not proper that you should attend to one wife and leave the other in suspense as though she is
neither a widow nor married. When the woman agrees and accepts the terms which the husband
had offered for reconciliation, then there is no blame on the husband or the wife to live according
to the agreed terms. If she does not agree to forgo any of her rights, then he should either treat
them equally or divorce her. There is no third alternative.  , al-Qummi)

The a thor says: as-Suyuti has narrated it in -Ê from Malik, 'Abdu 'r-Razzaq,
'Abd ibn Hamid, Ibn Jarir, Ibnu'l-Mundhir and al-Hakim (who has confirmed this tradition as
correct).

as-Suyuti has said: "at-Tayalisi, Ibn Abi Shaybah, Ibn Rahawayh, 'Abd ibn Hamid, Ibn Jarir,
Ibnu'l-Mundhir and al-Bayhaqi have narrated from 'Ali ibn Abi Talib that he was asked about
this verse, and he said: "It is about a man who has two wives; one has become old or is ugly; so
he wants to separate from her; she offers a compromise that he should remain with her for one
night and with the other one several nights and should not divorce her. As long as it is done on
her own free will, there is no difficulty in it. If she returns, he will treat both of them equally."
Ê

al-Kulayni narrates through his chain of narrators from al-Halabi, from Abu 'Abdillah (a.s.) that
he said: "I asked the Imam about the words of Allah: c cc c c  cc  c
cÊc
ccÊcÊ  The Imam said,'It is about a woman who is married to a man and he
dislikes her and says to her, "I want to divorce you." She says to him, "Don't do it, I hate that you
should make me an object of ridicule in the society. Instead, take away my night and do with it
whatever you want. If there is any other thing that will also be given to you and let me be." This
is the meaning of the words of Allah: Êc ccccÊc cÊccc   c
 cÊ, and this is the reconciliation.'" ( )

The a thor says: There are other traditions of the same meaning narrated in  cc
  of al-'Ayyashi.

al-Qummi narrates about the Divine words: c cÊ ccccc
 c cÊ
(people's)   , that he said, "Avarice is ingrained in nature; some things she chooses to keep,
some things she forgoes."  , al-Qummi)

Hisham ibn Salim narrates from Abu 'Abdillah (a.s.) about the words of Allah: ccÊc c
c cc
 ccc
  c c  ccÊÊccc Ê (it), that he said, "It
refers to love."  , al-'Ayyashi)

al-Kulaynl narrates through his chain of narrators from Nuh ibn Shu'bah and Muhammad ibn al-
Hasan that they said, "Ibn Abi'l-'Awja' asked Hisham ibn al-Hakam and said,'Is not Allah Wise?'
He said, 'Certainly; He is the Most Wise.' He said, Then tell me about the Divine words: Êc
c Ê (other) c c cccc ccÊcccc cccÊcc
ccc
   (between them), Ê (marry) c Is it not a decisive order?1 He said,
'Certainly.' Then he said, "Now, tell me about the Divine words: ccÊc cc cc

 ccc
  c c  ccÊÊccc Ê (it), ccc   (from
one) Êcc   c cÊcccÊc c c c c 
  Does a wise one talk
like this?' Hisham could not reply. So, he went to Medina to Abu 'Abdillah (a.s.). The Imam
(a.s.) said, '(You have come) when it is neither the time of Ê

nor of Ê Hisham said, 'Yes,
may I be made your ransom! I have come for a problem which has kept me worried. Ibn Abi'l-
'Awja' asked me a question and I could not reply him.' The Imam (a.s.) said, 'What is that?'
Hisham narrated the full story.

"Abu 'Abdillah (a.s.) said to him, 'As for the verse: Êcc Ê (other) c c cc
cc ccÊcccc cccÊcc ccc
   (between them) Ê
(marry) c, it speaks about the maintenance; and as for the verse: ccÊcc cc

 ccc
  c c  ccÊÊccc Ê (it), ccc   (from
one) Êcc   c cÊcccÊc c c c c 
 , it speaks about love.'

"When Hisham went to Ibn Abi'l-'Awja' and told him the reply, he said, 'By Allah, it is not from
you.'"  

The a thor says: A similar Ê Ê has been narrated from al-Qummi which says: An atheist
asked Abu Ja'far al-Ahwal exactly the same question. He went to Medina and asked Abu
'Abdillah (a.s.) for the reply and the Imam (a.s.) replied him exactly in the same way. Abu Ja'far
returned to the man and gave him the reply, on hearing which he said, "This you have brought
from Hijaz."

at-Tabrisi explains the Qur'anic words: cÊcccÊc c c c c 
 , in this way:
You leave the one you are disinclined towards her as if she is neither married to a husband nor is
free from marriage. He has said that this meaning is narrated from Abu Ja'far and Abu 'Abdillah
(a.s.). 
c

The same book states about the Prophet (s.a.w.) that he used to distribute (provisions, time, etc.)
among his wives, and then used to pray: "O Allah! This is my distribution of the things which I
possess; do not blame me for the thing which you do possess and I do not."   

The a thor says: This tradition has been narrated in Sunni books through several chains. The
phrase, "which you do possess and I do not", refers to the love. Yet there is something wrong in
this tradition. Allah is far above blaming someone for something not in his possession, not in his
control. He Himself has said: Êc ccccc ccc
ccÊccc
 Ê ÊccÊ cc  (66:8); and the Prophet (s.a.w.) was fully cognizant of His Lord's dignity
to ask Him to bring into existence a thing already existing.

al-Kulayni has narrated through his chain of narrators from Ibn Abi Layla that he said: "Narrated
to me 'Asim ibn Hamid and said,'I was with Abu 'Abdillah (a.s.) when a man came to him and
complained of his poverty. The Imam (a.s.) ordered him to get married. 'Asim said that (after
that) the man's poverty became more serious; so he came to Abu 'Abdillah (a.s.). The Imam (a.s.)
enquired about his condition; and he said that the poverty had increased. The Imam (a.s.) said,
'Now, separate (from her).' So, he divorced her. 'Asim reports that he again came to the Imam
(a.s.) who asked him how did he do. He said,'I have become rich and my condition is very good.'
Then Abu 'Abdillah (a.s.) said,'I told you to do two things which Allah had ordered. Allah has
said: ccÊ ccc Êcc ccÊ c Êcc cccc  c
ccc  c cÊcccÊc ccÊccc cccÊ cc
cÊc c
  c  (24:32). And He has also said: c cÊc 
cÊc
ccÊcÊccc ccc c
 (4:130)'."

Chapter 4 - An-Nisa (The Women), Verse 135

Ϧ
˶ ˸ϳΪ˴ ϟ˶΍˴Ϯ˸ϟ΍ ϭ˶ ΃˴ ˸ϢϜ˵ δ
˶ ϔ˵ ϧ˴΃ ϰ˴Ϡϋ
˴ ˸Ϯϟ˴ϭ˴ Ϫ˶ Ϡ͉ϟ˶ ˯΍˴ΪϬ˴ η
˵ ς˶ ˸δϘ˶ ˸ϟΎ˶Α Ϧ
˴ ϴ˶ϣ΍͉Ϯϗ˴ ˸΍Ϯ˵ϧϮ˵ϛ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ
˴ ϳ˶άϟ͉΍ Ύ˴Ϭϳ͊΃˴ Ύ˴ϳ Ύ˴ϤϬ˶ Α˶ ϰ˴ϟ˸ϭ΃˴ Ϫ˵ Ϡ͉ϟΎ˴ϓ ΍˱ήϴ˶Ϙϓ˴ ˸ϭ΃˴ Ύ̒ϴϨ˶ Ϗ
˴ ˸ϦϜ˵ ϳ˴ ϥ˶· Ϧ
˴ ϴ˶Αή˴ ˸ϗϷ
˴ ΍˴ϭ
˸΍Ϯ˵ϟΪ˶ ˸όΗ˴ ϥ˴΃ ϯ˴ϮϬ˴ ˸ϟ΍ ˸΍Ϯ˵όΒ˶ Θ͉Η˴ ϼ˴ ϓ˴ ΍˱ήϴ˶ΒΧ ˴ ϥ ˴ Ϯ˵ϠϤ˴ ˸όΗ˴ Ύ˴ϤΑ˶ ϥ
˴ Ύ˴ϛ Ϫ˴ Ϡ͉ϟ΍ ϥ
͉ Έ˶ϓ˴ ˸΍Ϯ˵οή˶ ˸όΗ˵ ˸ϭ΃˴ ˸΍ϭ˵Ϯ˸ϠΗ˴ ϥ˶·ϭ˴ {135}
{135} O you who believe! be maintainers of justice, bearers of witness for Allah's sake, though it
may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is
nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate;
and if you swerve or turn aside, then surely Allah is aware of what you do.

Commentary
}
AN: cc Êc cc   cc
  c cc  ccÊ c 
c
  (justice). To stand with justice means to enforce it, to maintain it. Maintainers of justice are
those who fully and perfectly establish justice without deviating from, or inclining against it,
because of some low desire or sentiment, fear, or greed, or other such factors.

This virtue is the most perfect cause and nearest factor for following the truth and protecting it
from getting lost. One of its corollaries is adherence to truth in giving evidence.

This verse has been revealed to describe the rule of evidence, but it has started with talk of
justice, and then it proceeds to the rule of evidence. In other words, first a general ideal has been
described and then it focuses on one of its aspects. It is as though it says: 'You should be bearers
of witness for Allah's sake but it will be difficult for you unless you become maintainers of
justice.' So, you should be maintainers of justice in order to become bearers of witness for
Allah's sake.
The words, "bearers of witness for Allah's sake", show the purpose of the action; bear witness so
that your witness should be for Allah, as Allah has said: c c  ccÊ (63:2). An
evidence will be for the sake of Allah when it is given in truth for the sake of demonstrating the
truth and reviving it, as is clear from the sentence: Êccc (your)  c  c c
c 

}
AN: ÊÊc ccc  cc c  c (your)
 ccc 

Even if
the evidence goes against your own interest or against the interest of your parents or near
relatives, it should not prompt you to alter the evidence or hide it. Giving evidence against
oneself or against one's parents or relatives means that the evidence, when given, will harm the
testifier or his parents or relatives. It makes no difference whether the party which would suffer
damage is the one against whom the evidence is given directly; for example, if there is a case
between his father and someone else and he testifies against his own father; or the damage may
reach them indirectly.

}
AN: cÊcc Êcc
cÊc cccÊcÊc c
 

The dual pronoun
of "them both" refers to "rich or poor" because the same person can be rich at one time and poor
at another; thus the conjunction, 'or' brings the two alternatives together just for describing the
situation. There is no plurality in actual fact. This is what has been described by some exegetes.
The meaning: Allah is nearer to the rich in his wealth and to the poor in his poverty. What the
verse emphasizes is that the wealth of the rich should not cause you to deviate from the truth and
incline to him; nor should the poverty of the poor incite you to try to better his condition by
twisting the truth in his favor. You should bear witness for the sake of Allah and then leave

Him to look at the rich and the poor. He is nearer to them and more Merciful to their condition. It
is a reflection of His Mercy that He has obliged you to follow the truth compulsorily and has
enjoined you to maintain the justice; when the justice is maintained and the truth becomes
manifest, then the humanity will enjoy felicity and it will strengthen the rich and improve the
condition of the poor.

A rich or poor may benefit in one or two cases from an evidence which is twisted or hidden, but
in the long run it makes the truth feeble and the justice dead. It gives life to oppression and
strengthens to falsehood and injustice; and this is the incurable disease which destroys the
humanity.

}
AN: Êccc (your)  c  c cc 

There is a danger that you will deviate from truth and justice by following your low desire and
by not giving the evidence for the sake of Allah. The words, "lest you deviate", describe the
reason of this order. It may also be translated as, do not follow your low desires to deviate from
truth.

}
AN: c cc ccc cÊc cÊc c cc Êcc

Swerving
with evidence means twisting it, and turning aside means not giving evidence and hiding it.

Some people have recited this sentence  c c; in that case, the meaning will be, if you are
given responsibility of giving evidence and you fulfill it or turn aside; in both cases, surely Allah
is aware of what you do and He will give you its recompense.

Traditions
Abu 'Abdillah (a.s.) has said, "A believer has seven rights on another believer. The most
obligatory of them is that the man should tell truth, even if it goes against his own self or against
his parents, he should not deviate from truth for their sake." Then the Imam (a.s.) recited:
Êccc (your)  c  c cc cc cc ccc , from
the truth. ( , al-Qummi)

The a thor says: This tradition generalizes the meaning of evidence to include general
truthfulness. at-Tabrisi says: It is said that the last phrase means: If you change the evidence or
hide it; and he has said that it is narrated from Abu Ja'far (a.s.).

Chapter 4 - An-Nisa (The Women), Verses

136-147
ϟ˴˷΍ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍˴ϭ Ϫ˶ ϟ˶Ϯ˵γέ˴ ϰ˴Ϡϋ ˴ ϝ ˴ ΰ˴˷ ϧ˴ ϱ˶άϟ˴˷΍ ˶ΏΎ˴ΘϜ˶ ˸ϟ΍˴ϭ Ϫ˶ ϟ˶Ϯ˵γέ˴ ϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸΍Ϯ˵Ϩϣ˶ ΁ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ Ϫ˶ Θ˶ Ϝ˴ ΋˶ ϼ˴ϣϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸ή˵ϔ˸Ϝϳ˴ Ϧ˴ϣϭ˴ Ϟ ˵ ˸Βϗ˴ Ϧ˶ϣ ϝ ˴ ΰ˴ ϧ˴΃ ϱ˴ ά˶
ϡ˶ ˸Ϯϴ˴ ˸ϟ΍˴ϭ Ϫ˶ Ϡ˶γ˵ έ˵ ϭ˴ Ϫ˶ Β˶ Θ˵ϛ˵ ϭ˴ ΍˱Ϊϴ˶όΑ˴ ϻ ˱ ϼ˴ο ˷Ϟ ˴ο ˴ ˸ΪϘ˴ ϓ˴ ή˶ Χ ˶ ϵ΍{136} Ϫ˵ Ϡ˴˷ϟ΍ Ϧ ˶ Ϝ˵ ϳ˴ ˸Ϣϟ˴˷ ΍˱ή˸ϔϛ˵ ˸΍ϭ˵Ω΍˴Ω˸ί΍ Ϣ˴˷ Λ˵ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϣ˴˷ Λ˵ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϣ˴˷ Λ˵ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϣ˴˷ Λ˵ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ ϥ ˴˷ ·˶
ϼ
˱ ϴ˶Βγ ˴ ˸ϢϬ˵ ϳ˴ Ϊ˶ ˸Ϭϴ˴ ϟ˶ ϻ ˴ ϭ˴ ˸ϢϬ˵ ϟ˴ ή˴ ϔ˶ ˸ϐϴ˴ ϟ˶{137} ˸Ϣ˵Ϭϟ˴ ϥ ˴˷ ΄˴ Α˶ Ϧ˴ ϴ˶Ϙϓ˶ Ύ˴ϨϤ˵ ˸ϟ΍ ή˶ θ
˶˷ Α˴ Ύ˱Ϥϴ˶ϟ΃˴ Ύ˱Α΍˴άϋ ˴ {138} Ϧ ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ ϥ ˶ ϭ˵Ω Ϧ˶ϣ ˯Ύ˴ϴϟ˶˸ϭ΃˴ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸ϟ΍ ϥ ˴ ϭ˵άΨ ˶ Θ˴˷ϳ˴ Ϧ˴ ϳ˶άϟ˴˷΍
Ύ˱όϴ˶ϤΟ ˴ Ϫ˶ Ϡ˴˷ϟ˶ Γ˴ ΰ˴˷ ό˶ ˸ϟ΍ ϥ
˴˷ Έ˶ϓ˴ Γ˴ ΰ˴˷ ό˶ ˸ϟ΍ Ϣ˵ ˵ϫΪ˴ Ϩ˶ϋ ϥ ˴ Ϯ˵ϐΘ˴ ˸Βϳ˴ ΃˴{139} ˸Ϝϳ˵ Ϫ˶ Ϡ˴˷ϟ΍ Ε ˶ Ύ˴ϳ΁ ˸ϢΘ˵ ˸όϤ˶ γ
˴ ΍˴Ϋ·˶ ˸ϥ΃˴ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ ϲ˶ϓ ˸ϢϜ˵ ˸ϴϠ˴ϋ ˴ ϝ ˴ ΰ˴˷ ϧ˴ ˸Ϊϗ˴ ˴ϭ ϼ
˴ ϓ˴ Ύ˴ϬΑ˶ ΃˵ΰ˴ ˸ϬΘ˴˸δϳ˵ ϭ˴ Ύ˴ϬΑ˶ ή˵ ϔ˴
Ϧ˴ ϴ˶Ϙϓ˶ Ύ˴ϨϤ˵ ˸ϟ΍ ϊ˵ ϣ˶ Ύ˴Ο Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴˷ ·˶ ˸ϢϬ˵ Ϡ˵˸Μϣ˶˷ ΍˱Ϋ·˶ ˸ϢϜ˵ ϧ˴˷·˶ ϩ˶ ή˶ ˸ϴϏ˴ Κ ˳ ϳ˶ΪΣ ˴ ϲ˶ϓ ˸΍Ϯ˵οϮ˵Ψϳ˴ ϰ˷Θ˴ Σ ˴ ˸ϢϬ˵ ό˴ ϣ˴ ˸΍ϭ˵Ϊό˵ ˸ϘΗ˴ Ύ˱όϴ˶ϤΟ ˴ Ϣ˴ Ϩ˴˷Ϭ˴ Ο
˴ ϲ˶ϓ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸ϟ΍˴ϭ{140} Ϧ ˴ ϳ˶άϟ˴˷΍
ϟ˴ ϥ˴ Ύ˴ϛ ϥ˶Έϓ˴ ˸ϢϜ˵ Α˶ ϥ ˴ Ϯ˵μΑ˴˷ή˴ Θ˴ ϳ˴ Ϡ˴ϋ ˴ ˸ΫϮ˶ ˸ΤΘ˴ ˸δϧ˴ ˸Ϣϟ˴΃˴ ˸΍Ϯ˵ϟΎ˴ϗ ˲ΐϴ˶μϧ˴ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸Ϡϟ˶ ϥ
˴ Ύ˴ϛ ϥ˶·ϭ˴ ˸ϢϜ˵ ό˴ ϣ˴˷ Ϧ˵Ϝϧ˴ ˸Ϣϟ˴΃˴ ˸΍Ϯ˵ϟΎ˴ϗ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ ˴ ϣ˶˷ ˲΢˸Θϓ˴ ˸ϢϜ˵ Ϧ ˴ ϣ˶˷ Ϣ˵Ϝ˸όϨ˴ ˸Ϥϧ˴ ϭ˴ ˸ϢϜ˵ ˸ϴ
Ϧ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸Ϡϟ˶ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ ˴ ό˴ ˸Πϳ˴ Ϧ˴ϟϭ˴ Δ˶ ϣ˴ Ύ˴ϴϘ˶ ˸ϟ΍ ϡ˴ ˸Ϯϳ˴ ˸ϢϜ˵ Ϩ˴ ˸ϴΑ˴ Ϣ˵ Ϝ˵ ˸Τϳ˴ Ϫ˵ Ϡ˴˷ϟΎ˴ϓ Ϧ ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ ϼ˱ ϴ˶Βγ ˴ Ϧ ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ ϰ˴Ϡϋ ˴ {141} Ϯ˴ ϫ˵ ϭ˴ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴ Ϯ˵ϋΩ˶ Ύ˴Ψϳ˵ Ϧ ˴ ϴ˶Ϙϓ˶ Ύ˴ϨϤ˵ ˸ϟ΍ ϥ ˴˷ ·˶
ϼ
˱ ϴ˶Ϡϗ˴ ϻ ˴˷ ·˶ Ϫ˴ Ϡ˴˷ϟ΍ ϥ ˴ ϭ˵ήϛ˵ ˸άϳ˴ ϻ ˴ ϭ˴ α ˴ Ύ˷Ϩ˴ ϟ΍ ϥ ˴ ϭ˵΅΍˴ήϳ˵ ϰ˴ϟΎ˴δϛ˵ ˸΍Ϯ˵ϣΎ˴ϗ Γ˶ ϼ˷μ ˴ ϟ΍ ϰ˴ϟ·˶ ˸΍Ϯ˵ϣΎ˴ϗ ΍˴Ϋ·˶ϭ˴ ˸ϢϬ˵ ϋ ˵ Ω˶ Ύ˴Χ{142} ϰ˴ϟ·˶ ϻ ˴ Ϛ ˴ ϟ˶Ϋ˴ Ϧ ˴ ˸ϴΑ˴ Ϧ˴ ϴ˶Αά˴ ˸Αά˴ ϣ˵˷ ϻ˴ ϭ˴ ˯ϻ˵Άϫ˴
ϼ
˱ ϴ˶Βγ ˴ Ϫ˵ ϟ˴ Ϊ˴ Π ˶ Η˴ Ϧ˴Ϡϓ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ ˶ Ϡ˶˸πϳ˵ Ϧ˴ϣϭ˴ ˯ϻ˵Άϫ˴ ϰ˴ϟ·˶{143} ϥ˴΃ ϥ ˴ ϭ˵Ϊϳ˶ήΗ˵ ΃˴ Ϧ ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ ϥ˶ ϭ˵Ω Ϧ˶ϣ ˯Ύ˴ϴϟ˶˸ϭ΃˴ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸ϟ΍ ˸΍ϭ˵άΨ ˶ Θ˴˷Η˴ ϻ
˴ ˸΍Ϯ˵Ϩ˴ϣ΁ Ϧ ˴ ϳ˶άϟ˴˷΍ Ύ˴Ϭϳ˵˷΃˴ Ύ˴ϳ
Ύ˱Ϩϴ˶Βϣ˵˷ Ύ˱ϧΎ˴τ˸Ϡγ ˵ ˸ϢϜ˵ ˸ϴϠ˴ϋ ˴ Ϫ˶ Ϡ˴˷ϟ˶ ˸΍Ϯ˵Ϡό˴ ˸Π˴Η{144} ΍˱ήϴ˶μϧ˴ ˸ϢϬ˵ ϟ˴ Ϊ˴ Π ˶ Η˴ Ϧ˴ϟϭ˴ έ˶ Ύ˷Ϩ˴ ϟ΍ Ϧ˴ ϣ˶ Ϟ ˶ ϔ˴ ˸γϷ
˴΍ϙ ˶ ˸έΪ˴˷ ϟ΍ ϲ˶ϓ Ϧ ˴ ϴ˶Ϙϓ˶ Ύ˴ϨϤ˵ ˸ϟ΍ ϥ
˴˷ ·˶{145} ˸΍Ϯ˵ΑΎ˴Η Ϧ ˴ ϳ˶άϟ˴˷΍ ϻ
˴˷ ·˶
Ϫ˵ Ϡ˴˷ϟ΍ Ε ˶ ˸Άϳ˵ ϑ ˴ ˸Ϯγ ˴ ϭ˴ Ϧ ˴ ϴ˶Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍ ϊ˴ ϣ˴ Ϛ ˴ Ό˶ ϟ˴ϭ˵΄ϓ˴ Ϫ˶ Ϡ˴˷ϟ˶ ˸ϢϬ˵ Ϩ˴ ϳ˶Ω ˸΍Ϯ˵μϠ˴˸Χ΃˴ϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸΍Ϯ˵Ϥμ ˴ Θ˴ ˸ϋ΍˴ϭ ˸΍Ϯ˵ΤϠ˴˸λ΃˴ϭ˴ Ϥ˵ ˸ϟ΍ Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴ Ϧ ˴ ϴ˶Ϩϣ˶ ˸Ά{146} Ϫ˵ Ϡ˴˷ϟ΍ Ϟ ˵ ό˴ ˸ϔϳ˴ Ύ˷ϣ˴
Ύ˱Ϥϴ˶Ϡϋ ˴ ΍˱ήϛ˶ Ύ˴η Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ ˸ϢΘ˵ Ϩ˴ϣ΁˴ϭ ˸ϢΗ˵ ˸ήϜ˴ η ˴ ϥ˶· ˸ϢϜ˵ Α˶ ΍˴άό˴ Α˶ {147}
{136} O you who believe! believe in Allah and His Messenger and the Book which He has
revealed to His Messenger and the Book which He revealed before; and whoever disbelieves in
Allah and His angels and His books and His messengers and the last day, he indeed strays off
into a remote error. {137} Surely (as for) those who believe then disbelieve, again believe and
again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the
(right) path. {138} Announce to the hypocrites that they shall have a painful chastisement. {139}
Those who take the unbelievers for guardians rather than believers. Do they seek honour from
them? Then surely all honour is for Allah. {140} And indeed He has revealed to you in the Book
that when you hear Allah's communications disbelieved in and mocked at, do not sit with them
until they enter into some other discourse; surely then you would be like them; surely Allah will
gather together the hypocrites and the unbelievers all in Hell. {141} Those who wait for (some
misfortune to befall) you; then if you have a victory from Allah they say: "Were we not with
you?" And if there is a chance for the unbelievers, they say: "Did we not acquire the mastery
over you and defend you from the believers?" So Allah shall judge between you on the Day of
Resurrection; and Allah will by no means give the unbelievers a way against the believers. {142}
Surely the hypocrites strive to deceive Allah, while He is deceiving them, and when they stand
up for prayer, they stand up sluggishly; they do it only to be seen of men and do not remember
Allah save a little. {143} Wavering between that (and this), (belonging) neither to these nor to
those; and whomsoever Allah causes to err, you shall not find a way for him. {144} O you who
believe! do not take the unbelievers for friends rather than the believers; do you desire that you
should give to Allah a manifest proof against yourselves?. {145} Surely the hypocrites are in the
lowest stage of the Fire, and you shall not find a helper for them. {146} Except those who repent
and amend and hold fast to Allah and are sincere in their religion to Allah; these are with the
believers, and Allah will grant the believers a mighty reward. {147} Why should Allah chastise
you if you are grateful and believe? And Allah is the Appreciator, Knowing.

Commentary
}
AN: cc Êc c c cÊcc c ccÊc c Ê Êcc
cc c ccÊc c Ê Êccc
The believers have been
ordered to believe again. The second belief is related to the objects detailed, that is, believing in
Allah and His Messenger and the Book; and they have been threatened if they did not believe in
each of these realities. In short, the believers are told to spread their belief to include the details
of these realities as they are the matters of belief which are interrelated and one leads to another.
Allah, there is none to be worshed except Him. His are the beautiful names and lofty adjectives.
His Knowledge and Power was the reason that He created the creatures and guided them to their
true destination and felicity; and then He will revive them for the day of recompense. This could
not be effected without sending the messengers, to bring good news and warn, and sending down
the Books which would decide among them in what they had differed, and to explain to the
people the realities of genesis and resurrection, as well as the fundamentals of Ê Ê and laws.

Belief in any of these realities cannot be complete unless one believes in all of them without
exception. To reject some of them and adhere to some others is disbelief or hypocrisy -
depending on whether the partial rejection was shown to others or kept secret. It is an aspect of
hypocrisy that the believer takes a path which would lead him to reject some of these realities,
e.g., if he separates from the society of the believers and goes nearer to unbelievers' society and
befriends them, and confirms them in some of their accusations which they direct against the
belief and the believers; or the objections or mockery which they lay down against the truth. That
is why Allah has described in the next verses the hypocrites' condition and threatened them with
painful chastisement.

The meaning which has been given above is clear from the verse. It is more appropriate than
what some other exegetes have written that the words of Allah, "O you who believe! believe",
means: O you who believe apparently by acknowledging the truth of Allah and His Messenger,
believe in your heart also in order that your appearance conforms with your inner self. The same
is the case of another one's exegesis that the order to believe again means remain steadfast in
your belief. Likewise, our exegesis is more relevant than what some others have said that the
verses were addressed to the believers among the People of the Book, that is, O you who believe
from among the People of the Book! believe in Allah and His Messenger, Muhammad (s.a.w.),
and the Book which He has revealed on His Messenger, i.e., Qur'an. These themes may be
correct in themselves but the context of the speech rejects them and the last explanation is the
worst.

}
AN: c Êc   c cÊcc c cc c  cc c  c
cÊc ccÊc c  cc ccc
The preceding part of the verse ( cc
Êc c ) was a call to the believers to combine all the mentioned realities in belief,
showing that the parts of this total are interrelated and none of them can be separated from the
others. Now, those parts of the belief are mentioned again, but here, the conjunctive, 'and', is
used in the meaning of 'or'. The meaning: Whoever disbelieves in Allah or His angels or His
Book or His Messengers or the last day - whoever disbelieves in any of these essential parts of
belief, he indeed strays off into a remote error.

The conjunctive, 'and', doesn't mean that all these ingredients taken together will form one object
of faith. In other words, it does not mean that when one disbelieves in all these realities taken
together then he will stray off into a remote error. Moreover, the Qur'anic verses in several places
declare that whoever disbelieves in any one of these, will be a disbeliever.

}
AN:  (as for) Ê c Êc cÊc  c c cc c  c
Êc  c c  cÊc cc cÊcc cÊc cÊ (right)
Ê
If we
look at this verse alone, separate from the preceding and the following verses, it will show how
Allah will give recompense to the apostates who repeatedly renounce the faith. They believe then
disbelieve, then again believe, then disbelieve and then increase in their disbelief. Allah threatens
if their condition remains like that - that He will never forgive them nor guide them in the right
path. He should not hope to receive Divine Mercy at all because he is not firm in true belief and
treats the Divine commandment like a plaything. Whoever is in such a condition, his profession
of belief is merely a show which will never be accepted. If they had seriously believed, then they
would have been covered with Divine forgiveness and guidance. When one truly repents by
believing in Allah, Allah never rejects His repentance and faith as He has promised His servants.
We have explained this subject under the verse: 
c ÊcÊc cccÊ c Êcc
 c c  (4:17), in volume four of this book. The verse declares that normally and
naturally such people are totally deprived of the Divine Mercy. But there can be exceptions if
someone truly believes and remains steadfast in the true faith - in rare cases. Allah says:  c
ÊcÊc cc

c Êc  ccÊ c  ccÊcÊcc  cÊc
Êc c  cccc cÊcccÊccÊc cc cÊc

 c

c 
cÊ c Êc
ccÊcccÊc cÊc c  c
 ccÊ c Êc  cc  cÊc  c c cÊ c
c
Êccc
ccÊ ccÊcÊcÊcc  (3:86-90).

As you see, the verses have made exception of those who disbelieve after believing and says that
Allah will not forgive them nor guide them to the right path. Then He again declares non-
acceptance of the repentance of those who increase in their disbelief. Such people disbelieve
after believing and after bearing witness that the Messenger was true, and clear arguments had
come to them and yet they became apostates. This apostasy is based on obstinacy and
stubbornness, and increase in this disbelief proves that this obstinacy and insolence has taken
deep roots in their hearts; and oppression and arrogance has taken their souls in their clutch.
Now, returning to Allah and repentance is normally not expected from such a person.

This meaning is understood if we take the verse alone, separately. But all these verses together
are apparently revealed in a single context and are interrelated.

Accordingly, the words, "Surely as those who believe then disbelieve...", give the reason for the
preceding sentence: Êc  c cÊcc c cc c cc c
  ccÊc ccÊc c  cc ccc Thus, both verses will
have one application, that is, he who disbelieves in Allah and the angels, the Divine Books, the
messengers and the last day is the one who believes then disbelieves, then again believes, again
disbelieves, and then increases in disbelief. Also he will be among the hypocrites about whom
Allah declares in the next verse onwards: ccÊcÊ
  cÊcÊc ÊcÊcc

 cÊ  

Keeping it in view, the explanations of the Divine words: "Surely (as for) those who believe then
disbelieve...", will change according to the explanations given for the first verse: cc Êc
 c c cÊcc c c, as we have mentioned earlier.

If the first verse is taken to mean that you should believe in Allah and His Messenger in your
heart as you have believed in them in appearance, then the belief, then disbelief, then again
belief, then disbelief will show the situation of the hypocrites, as their condition and behavior
keeps changing continuously; when they meet the believers they say one thing and on meeting
disbelievers, they speak its opposite.

If the first verse means that you should be steadfast on the belief which you have acquired, then
the belief, then disbelief and so on will mean apostasy after apostasy.

If it is said that the verse calls the People of the Book to believe in Allah and His Messenger,
then the belief, then , and so on will refer to their believing in Musa (Moses), then
disbelieving in him by worshipping the calf, then believing in 'Uzayr (Ezra) or in Jesus, then
disbelieving in him, then increasing in disbelief by rejecting Muhammad (s.a.w.) and what he
had brought from Allah.

And if the first verse means to spread your overall belief to cover the detailed realities, as we
have said, then the words, "Surely (as for) those who believe, then disbelieve...", will show its
reason which will perfectly fit the condition of the hypocrites who are discussed soon after that;
one of whose characteristics is described in these words: Ê c ÊccÊc  cc
  cÊcÊc   Obviously, he who remains in close contact with unbelievers
separated from the believers' society, cannot avoid visiting their gatherings and being intimate to
them, joining their conversations and confirming some of their talks which Allah is not pleased
with; because they ascribe to the true religion and the leaders of the religion calumnies and
vilifications, making a mockery of them. Such a man when meets the believers and joins in any
of their religious functions shows himself as a believer; and when he meets unbelievers and
confirms some of their false assertions, becomes an unbeliever. At one time he is a believer, and
at another, he is an unbeliever. He continues in this manner until when this characteristic takes
firm roots, he increases in disbelief. And Allah knows better.

His ever-changing condition and instability of mind destroy his chance of repentance; because
even if at times he feels remorse on his misdeeds, he doesn't remain firm in that remorse too. Of
course, if he repents and remains steadfast in his repentance in a way that the changing situations
cannot shake it and desires cannot bend it, then his repentance will be acceptable. And it is for
this reason that Allah has put some tough conditions for acceptance of repentance from such a
hypocrite in order that there remains no room for any change or deviation: 
cÊ c Êc

ccccÊ ccÊccc c cÊ c  ccÊ

}
AN: ccÊcÊ
  cÊcÊc ÊcÊcc
 cÊ  cÊ c Êc

cÊc  cc  cÊcÊc 
It is a threat to the hypocrites; Allah
describes them as having the unbelievers as guardians rather than believers. This condition is a
bit general and is not restricted to the hypocrites who in their hearts had never believed and were
only making a show of belief; because a group of true believers also were afflicted with this
malady. They enjoyed friendship of unbelievers, or were cut off from the believers' society. Even
in the days of the Prophet (s.a.w.) some believers had secret contacts with unbelievers and were
on intimate terms with them.

It supports to a certain extent the view that the hypocrites mentioned in this verse were actually a
group of the believers who had taken unbelievers as their friends and guardians in preference to
the believers. It is further supported by the apparent meaning of the next verse: c cc
Ê cccc cÊc cÊc ÊccÊcÊ c   c  c cc
cccc c ÊcÊc cÊcc c cÊc  c cÊcc c
c cÊ This verse, in fact, is a threat to the hypocrites but is addressed to the believers.
Moreover, this view is strengthened by the description of their condition in their hypocrisy where
Allah says:... ccccÊc cc ; as this sentence confirms that they used to
remember Allah although very little. This could not be said about the hypocrites who had not
believed in their hearts at all.

}
AN: cÊc cÊccÊcÊc ccÊc ccÊ

It is an
interrogative in the sense of negative, and the reply, "then surely all honor is for Allah", confirms
the negative sense. The honor emanates from kingdom and kingdom belongs to Allah only: 
c
 cÊc ccÊc cÊc  cÊc cc Ê cÊc
  cc
 c cÊc cc Ê cÊc
  ccÊc c ÊcÊc

  cc  c ÊcÊc
  " (3:26).

}
AN: c ccÊ cccc cÊc cÊc ÊccÊcÊ c

   c  c cccccc c ÊcÊc cÊcc c c
Êc  c cÊcc cc cÊ; ...: It points to what was revealed in the
chapter of "Cattle": c Êcc cÊ c Êcc c c   cc c
   c Ê ccÊc cÊcc c cÊc  cc cÊcc
  ccccÊccc cc c ÊcÊc
 c

 (6:68). The chapter
of "Cattle" was revealed in Mecca while "Women" was revealed in Medina. The verse 6:68 uses
second person singular pronouns. It proves that some Qur'anic speeches were addressed directly
to the Prophet (s.a.w.) but they were meant for the whole Ê The sentence, "Surely you
would be like them", gives the reason of this prohibition: We have forbidden you because if you
would sit with them in this situation you would become like them and "Surely Allah will gather
together the unbelievers and the hypocrites all in hell".

}
AN: Ê c Êc  c (some misfortune to befall) cÊc ccÊcc cc
ÊcÊc 
c
c cc Êccc cÊc ccÊccÊc  cÊc 
c
 c cc cÊc cccccccÊc  

 (waiting);   Ê Ê (mastery, over-coming). This describes another

characteristic of these hypocrites: they have preserved the contact with both parties - the
believers and the unbelievers. They seek to profit from both groups and try to take advantage
from whoever is in a better position. If the believers are victorious, they say: "Were we not with
you?" Therefore, we are entitled to have a share in whatever you have gathered as booty, etc. If
the unbelievers get some chance, they say: "Did we not acquire the mastery over you and defend
you from the believers?" i.e., we stopped you from believing in what the Muslims do believe.
Therefore, we are entitled to a part of whatever you have got; we have done a favor to you as we
provided you with this chance.

It is said: The believers' triumph has been called victory because that is what Allah has promised
them; and the unbelievers' success is described as a chance to show its insignificance; because
whatever the interim success, in the end, Allah has promised the believers that they will be
victorious and that Allah is their guardian. Probably it is for this reason that the victory has been
ascribed to Allah but not the chance.

}
AN: cÊc Êc
c cccÊccc  ccÊc ccc

 c cÊc  cc c  cÊc 
The verse is addressed to the believers
although the judgment will cover the hypocrites and the unbelievers as well. The sentence, "and
Allah will by no means give the unbelievers a way against the believers", means that the
judgment on that day will be in favor of the believers and against the unbelievers; and this reality
will never change. This deprives the unbelievers of any hope because on the last day the
believers will be triumphant over the unbelievers.

Possibly the declaration, that the unbelievers will not be given a way against the believers,
covers both worlds - this and the hereafter - because the believers will always be victorious as
long as they adhere to the demands of their faith. Allah says: ccc  cccc
  ccc ÊcÊcÊc

cÊc ccc  (3:139).

}
AN: cÊcÊ
  c  cc cÊc Ê cc c  cÊ

c
ÊÊ denotes continuous or intensified deception, because in Arabic, when some letters
are added in a root word the meaning also increases. The words, "while He is deceiving them",
describes the condition, that is, they are trying to deceive Allah while He is deceiving them. In
short, these people, with their hypocritical deed - pretension of faith, remaining near the
believers and attending their gatherings - want to deceive Allah, i.e., the Prophet and the
believers; and their intention is to seek benefits from them through their unreal belief and deeds.
They do not understand that it is Allah Who is deceiving them by leaving them free to commit
these deeds, without putting any hindrance against them; it is their requital because of their
impure intentions and wicked deeds. So, when they try to deceive Allah it is actually Allah who
is deceiving them exactly through the showy deeds and bad faith.

}
AN: c ÊcÊc c
cc
cÊc c
c  Ê

cÊcc cccc c
ccccccÊc cc 
It is another characteristic of the hypocrites.
When they stand up to pray, they do so sluggishly and for showing the people. The prayer is the
best act of worship through which Allah is remembered. If their hearts had been inclined to their
Lord with true belief, they would not have felt sluggish and dispirited; they would have prayed
with full attention and true remembrance of Allah; they would not have done it merely to be seen
by people, rather they would have remembered Allah very often as happens when the heart is
inclined to someone.

}
AN:
 c cÊ (and this), (belonging)  ÊccÊ cccÊ : at-
Tabrisi has explained in 
 that this word denotes setting in pendulous motion, as
when a thing is suspended in air and is moved to and fro. A thing is called ÊÊ when it
moves between two extremes without having any attachment to either. This is exactly the
characteristic of hypocrites. They move between belief and disbelief, they belong exclusively
neither to the believers like the true Muslims nor to the disbelievers like open infidels.

The sentence, "and whomsoever Allah causes to err, you shall not find a way for him", gives the
reason of the preceding description of pendulous motion. The reason why they move to and fro,
without adhering to any side, is that Allah has made them go astray from the path and now they
cannot find the true path.

}
AN: cc Êc ccccÊc  cc  cÊcÊcÊc  c

cc Êcc ccÊ
ccÊ
c  (proof);  and : ar-Raghib
has said:  is synonymous with 
(stair-case), but 
is used to describe
ascending steps while ad-dark is used for descending. That is why we see that the ranks of the
Garden are called 
 (ranks) and the stages of the Fire;  (stages); also because
there is an idea of descending down in the hell, it is called Ê Ê (infernal depth) [which is
derived from Ê c$ to fall down]."

The verse, as you see, forbids the believers to establish friendship with unbelievers in preference
to the believers' friendship; and the next verse gives its reason by a severe threat which is
addressed to the hypocrites. The reason is that Allah counts such friendship as hypocrisy, and
warns the believers from indulging in it.

The context shows that these two verses give the sum total of the preceding speech. This makes
us almost certain that the previous verses had exposed the condition of those believers whose
faith was weak and hearts diseased; and therefore the verses called them hypocrites. Or at least
such believers are joined with the hypocrites in those verses. Then it admonishes the believers
that they should not go near that line, otherwise they would make themselves liable to
displeasure of Allah. They should not give Allah any proof against themselves; otherwise He
will leave them to go astray and put them in deception, leaving them oscillating in this life. Then
He will join them with unbelievers in the hell and put them in the lowest stage of the Fire; there
will be no connection between them and anyone who could help them or intercede for them.
These two verses clearly show two things:

Žirst: Leaving someone to go astray, deceiving him and any such display of Divine displeasure
emanates from clear proof which the people's deeds provide against them. These humiliations
and degradations are decreed as recompense of their actions. The Divine Majesty is too high to
initiate any evil or misfortune for them without there being a reason for it from their side.
Therefore, the sentence, "do you desire that you should give to Allah a manifest proof against
yourselves?", has the same connotation as the words: c cc cccc  (any) 
c
Êc   (2:26).

íecond: In the hell, people are divided in various stages which differ in lowliness and ignominy.
Naturally, their chastisement goes increasing according to the lowliness of their grade which
Allah has named descending stages. [The lower the stage, the harsher the torture.]

}
AN: 
cÊ c Êc
ccccÊ ccÊccc c cÊ c

  ccÊ: This is an exception from the threat given to the hypocrites in the preceding
verse: cÊcÊ
  cc cÊc  c ccÊc  It follows that these people have
separated from the hypocrites and joined the believers. That is why the exception is followed by
these words, "these are with the believers"; and then the reward of all the believers has been
mentioned together, "and Allah will grant the believers a mighty reward."

This group, excepted from the hypocrites, has been described with several difficult
characteristics without which the hypocrisy cannot be uprooted. It begins with repentance, that
is, returning to Allah; this returning and repentance will be of no value unless they rectify all that
has gone bad in their thoughts and deeds. Even this rectification will not avail them anything
until they adhere to Allah; in other words, until they follow the Divine Book and the Ê of
the Holy Prophet (s.a.w.); because there is no path leading to Allah except that which He has laid
down Himself, all other paths are those of Satan. This adherence too will not benefit them unless
they are sincere in their religion to Allah, because polytheism is such a sin which can never be
forgiven. When they have repented and amended every defect in their character, have held fast to
Allah and are sincere in their religion to Allah, then they will be true believers without any taint
of polytheism. Then they will be protected from hypocrisy and will be guided aright. Allah says:
Ê c Êc cc ccÊ c Êc Êc  cÊ ccÊcc Êc c  cc
Êc (the ones)  c Ê (6:82).

The context shows that the word, 'believers', refers to pure believers who are sincere in their
faith. They have been introduced by the attributes, "those who repent and amend and hold fast to
Allah and are sincere in their religion to Allah". These virtues cover all the details which Allah
has counted in His Book as the believers' characteristics and attributes. For example, see the
following verses:

c  ccÊc  cÊ c Êc cÊ c
 ccÊccÊ c Êc
c
cc Êc c  (23:1-3). cÊc  ccÊc   (Allah) cÊc Êc cc
ÊcÊcÊcc Êc cÊcÊc c cÊ
c (Peace)". cÊ c
Êc
 cÊc Êc c
  ccÊ c cc   (25:63-64).
This is what the Qur'an means when it uses the word, 'believer', without any condition and
without any association which would give it another shade of meaning.

Allah has said, "These are with the believers", rather than saying, "these are among the
believers". The reason is that as soon as these qualifications are found in them they are attached
to the believers; but they would not be a part of the believers until these characteristics firmly
take roots in their hearts.

}
AN:
Êc ÊcÊcÊ  cc ccccc ccÊc cÊc


 c 
Apparently, this verse too, like the preceding speech, is addressed to the
believers. They have been addressed in these words as if they were devoid of belief, as speakers
use this style in such talks.

The verse indicates that Allah has no need to chastise them.

Had they not invited the punishment by discarding gratitude and faith, there was nothing from
the side of Allah to inflict them with chastisement. Allah gets no benefit from their punishment
nor does He get any harm by their existence, so that He should be inclined to punish them. The
meaning, therefore, is: There is no reason why you should be punished if you express your
gratitude for the favors Allah has bestowed on you by giving Him His due rights and if you truly
believe in Him; and Allah appreciates virtues of him who thanks Him and believes in Him; and
He is All-knowing and puts everything in its proper place.

This verse shows that the chastisement which covers some people emanates from their side, not
from Allah's side. Likewise, all the things which invite punishment, like going astray, polytheism
and sins and errors, do not originate from Allah; they are done by the people themselves. If any
of these things had originated from Allah, then the resulting punishment also would have been
from Allah, because the effect is related to its cause.

Traditions
Zurarah, Humran and Muhammad ibn Muslim have narrated from Abu Ja'far and Abu 'Abdillah
(a.s.) about the words of Allah: c ccÊ c Êc cÊc  c c c
c c  cÊc  c c  , that they said, "It was revealed about 'Abdullah
ibn Abi Sarh, whom 'Uthman had sent to Egypt as Governor. Then his disbelief increased until
not an iota of belief remained in him." ( , al-'Ayyashi)
Abu Basir has said: "I heard him (Abu 'Abdillah, a.s.) saying about this same verse: 'Whoever
believes th'at intoxicant is unlawful and then drinks it, and whoever believes that fornication is
unlawful and then does it and whoever believes that  is 
 (obligatory) and does not pay
it (are included in this verse)."   

The a thor says: This Ê Ê generalizes the verse to cover all stages of disbelief, one of which
is neglecting the obligatory commandments and committing forbidden things. It somewhat
supports what we have written in the Commentary.

Muhammad ibn al-Fudayl narrates from Abu'l-Hasan ar-Rida (a.s.) about the words of Allah:
c c cÊcccc cÊc cÊc ÊccÊcÊ c   c
  c cccc cÊcc cc cÊ, that he said, "When you hear a
man denying the truth, refuting it and disparaging the people of truth, then stand up from near
him and do not sit with him."   

The a thor says: There are other traditions too of the same meaning.

Abu 's-Salt al-Harawi narrates from ar-Rida (a.s.) about the words of Allah: cÊc ccc
 c cÊc  cc c  cÊc  , that he said: "Allah says that He will by
no means give the unbelievers a proof against the believers. Allah has given us the news about
the unbelievers who killed their prophets without any right, yet in spite of their killing them,
Allah had not given them any proof against his prophets."   

as-Suyuti writes: "Ibn Jarir has narrated from 'Ali [a.s.] about the words of Allah: cÊc c
cc c cÊc  cc c  cÊc  , that he said,'In the hereafter.'" (
c-Ê)

The a thor says: It has been explained that the context apparently points to the hereafter; but if
the sentence is taken separately, on its own, it may be generalized to cover the proof in this
world.

as-Saduq narrates through his chain of narrators from al-Hasan ibn Faddal that he said, "I asked
'Ali ibn Musa ar-Rida (a.s.) about the words of Allah: cÊcÊ
  c  cc c
Êc Ê cc c  cÊ

"The Imam (a.s.) said, 'Allah does not deceive; rather He gives them recompense of their
deception.'" (#Ê)

Mas'adah ibn Ziyad narrates through Ja'far ibn Muhammad (a.s.) from his father (a.s.) that the
Messenger of Allah (s.a.w.) was asked, "In what lies the salvation tomorrow?" He (s.a.w.) said,
"Salvation is that you should not deceive Allah, lest He deceives you; because whoever deceives
Allah, He will deceive him and will take off the  (faith) from him; and (the man) deceives
his own self, had he but known it." Again, it was said to him (s.a.w.), "How does one deceive
Allah?" He said, "He performs what Allah has ordered him to, but his aim is (to please) someone
other than Allah. Therefore, be on guard against dissimulation, because it is associating someone
with Allah. Surely, a dissimulator will be called on the Day of Resurrection with four names: O
 , O debauchee, O treacherous, O profligate! your deeds are forfeited, your recompense is
nullified; there is no share for you today; you seek your recompense from him you were doing
for." ( , al-'Ayyashi)

al-Kulayni narrates through his chain of narrators from Abu'l-Ma'za al-Khassaf that he said, The
Commander of the Believers (a.s.) said, "Whoever remembers Allah, the Mighty, the Great, in
secret, He remembers Him most often. Verily, the hypocrites used to remember Allah openly but
did not remember Him in secret; therefore, Allah, the Mighty, the Great, said: Êcc ccc
c cccccccÊc cc c )

The a thor says: This is another fine meaning for scantiness of remembrance of Allah.

Ibnu'l-Mundhir has narrated from 'Ali [a.s.] that he said, "No deed is small with piety, and how
can that be small which is accepted." Ê

The a thor says: This too is a fine meaning and in reality it goes back to what has been
described in the preceding tradition.
Muslim, Abu Dawud and al-Bayhaqi (in his  have narrated from Anas that he said, "The
Messenger of Allah (s.a.w.) said, That is the prayer of a hypocrite; he remains sitting and looking
at the sun until when it reaches between the two horns of Satan, he stands up and pecks (on the
earth) four times and does not remember Allah in it except a little.'"   

The a thor says: This is another meaning of paucity of remembrance because such a
worshipper merely turns towards Allah by standing for prayer and does not get time to remember
Allah while it was possible for him to submerge himself in His remembrance with presence (of
heart) and tranquility.

The sun reaching between the two horns of Satan is a metaphor which denotes its nearness from
the western horizon. It is as though the day and the night are two horns of satan with which he
rams human beings.

'Abd ibn Hamid, al-Bukhari (in his  Ê, Muslim, Ibn Jarir and Ibnu'l-Mundhir have
narrated from Ibn 'Umar that he said, "The Messenger of Allah (s.a.w.) said, The likeness of a
hypocrite is that of a wandering goat between two flocks, once it goes to this and once to that; it
doesn't know which to follow.'"   

'Abdu 'r-Razzaq, Ibnu'l-Mundhir, Ibn Abi Hatim and Ibn Marduwayh have narrated from Ibn
'Abbas, that he said, "Wherever the word  occurs in the Qur'an, it means proof."   

Ibn Abi Shaybah, al-Marwazi (in   cÊ and Abu 'sh-Shaykh ibn Hibban have
narrated from Makhul that he said, "I have been told that the Prophet (s.a.w.) said, No servant
remains sincere to Allah for forty mornings but the springs of wisdom appears from his heart on
his tongue."   

The a thor says: This tradition is a famous one and has been narrated in the same words or with
the same meaning through other chains of narrators.

al-Hakim at-Tirmidhi has narrated in     from Zayd ibn Arqam that he said, "The
Messenger of Allah (s.a.w.) said, 'Whoever sincerely says, c Êc  Ê, will enter the
Garden.' It was said to him, 'O Messenger of Allah, what is its sincerity?' He said, 'That it
prevents him from unlawful things.'"   

The a thor says: This tradition's meaning is narrated through numerous chains of narrators in
the collections of Ê Ê (traditions) of the both sects from the Prophet and the Imams of
Ê, may Allah's mercy and blessings be on them. And, God willing, we shall quote most
of its narrated words in some appropriate place.

Many traditions have been written under these verses showing diverse and different reasons of
their revelation; we have not quoted them here because apparently they are based on the flow of
the Qur'an, which the people have used to fit the verses on some likely events. And Allah knows
better.

Chapter 4 - An-Nisa (The Women), Verses

148-149
br

Α˶ ή˴ ˸ϬΠ
˴ ˸ϟ΍ Ϫ˵ Ϡ˴˷ϟ΍ ΐ
˵˷ Τ˶ ϳ˵ ϻ ˴˷ Ύ˱Ϥϴ˶Ϡϋ
˴ Ύ˱όϴ˶Ϥγ
˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ
˴ Ύ˴ϛϭ˴ Ϣ˴ Ϡ˶χ
˵ Ϧ˴ϣ ϻ
˴˷ ·˶ ϝ
˶ ˸ϮϘ˴ ˸ϟ΍ Ϧ
˴ ϣ˶ ˯˶ Ϯ˷δ
˵ ϟΎ{148} ϥ
˴˷ Έ˶ϓ˴ ˯˳ Ϯ˵γ Ϧ˴ϋ ˸΍Ϯ˵ϔ˸όΗ˴ ˸ϭ΃˴ ϩ˵ Ϯ˵ϔ˸ΨΗ˵ ˸ϭ΃˴ ΍˱ή˸ϴΧ
˴ ˸΍ϭ˵Ϊ˸ΒΗ˵ ϥ˶·
΍˱ήϳ˶Ϊϗ˴ ΍˷Ϯ˱ ϔ˵ ϋ
˴ ϥ ˴ Ύ˴ϛ Ϫ˴ Ϡ˴˷ϟ΍{149}
{148} Allah does not love open utterance of evil in speech except (by) one to whom injustice has
been done; and Allah is Hearing, Knowing. {149} If you do good openly or do it in secret or
pardon an evil, then surely Allah is Pardoning, Powerful.

Commentary
}
AN: Êc ccc
ccc c c
Êc
cccc Êc 
  c
Ê cc
c¥Ê (loudly speaking; translated here as 'open utterance')]. ar-Raghib has
said under the c
Ê
c is used for excessive manifestation of a thing before the sense of
sight or hearing. As for the sight, it is said: 'I saw him openly'; Allah, the Sublime, says:  c
 c
c cc c cc c c cÊc   (2:55); They said: 'Show us Allah
manifestly' (4:153)... As for hearing, Allah says:   (to Him) cc cÊc Êc
(his)  ccÊc Êc
 c
 (13:10).

  (evil); evil speech - every talk which hurts the feeling of the person about whom it is said;
for example, cursing him and abusing him and accusing him of some bad characteristics, no
matter whether those defects are really found in him or not. Allah does not love that these things
should be loudly announced and spoken. It is known that Allah is free from love and hate, which
is found in human beings and many animals; however, as our commandments and prohibitions
naturally emanate from love and hate, Allah metaphorically uses the words, love and hate, to
describe His pleasure and displeasure, His commandment and prohibition.

Therefore, the words, "Allah does not love open utterance of evil in speech", metaphorically
show legislation covering both prohibition and dislike.

The phrase, "except (by) one to whom injustice has been done", is isolated exception. It means
that it is alright for the one who is oppressed and to whom injustice has been done, to loudly
speak evil about the oppressor regarding the injustice done to him. This context shows that he is
allowed to utter evil publicly to describe the injustice done to him and to expose the bad
character of the oppressor which led him to that injustice. However, there is no indication here
that he can speak loudly about other things which are not found in the oppressor or which have
no connection with this praticular oppression.

The exegetes have differed in explanation of "evil in speech"; some say that it means cursing;
others say that it is a description of his oppression and injustice, etc.; the fact is that all these
things are included in this phrase which is unrestricted. Therefore, there is no reason why it
should be restricted to certain types of evil talk.

The words, "and Allah is Hearing, Knowing", emphasize the prohibition understood from "Allah
does not love open utterance of evil in speech". In other words, it is not allowed for the one to
whom injustice has not been done to speak loudly evil words about someone because Allah is the
Hearing Who hears every word, and Knowing Who knows what one is doing.

}
AN: cccc
ccc c c cc
cc cÊc cÊc c

 c 
The verse has some relation with the preceding one because it implies
manifestation of good words showing gratitude for a favour which someone has done to you, and
also shows merit of forgiveness of an evil, so that you should not utter evil words against your
oppressor.

Doing good openly means manifesting it clearly whether it is manifested in deed - for example,
showing that one is spending on some deserving person; likewise, other good deeds; as this
showing arouses in other people the desire to do good and strengthens the religion - or in words,
like openly thanking the benefactor and mentioning him with good attributes, as it would incite
other well to do persons to follow the suit.

Keeping the good work secret is also commendable, because it keeps one away from
dissimulation and nearer to sincerity, as Allah has said: cc c c
c c c cc c
cÊ c cc c cc
c c cccccÊ c cccc ccc
  c
c%

Pardoning an avil is to cover it in words - that he does not describe his oppressor for his
oppression, does not disgrace him before the people and does not speak openly against him - and
in deed, that he should not confront him with similar mistreatment for retribution, even when
Ê Ê allows him to do so. Allah has said: ÊcÊc c c  cc  c
Êc c ccÊ c cÊcÊ c  cccccÊ (2:194).

If you pardon an evil, you will acquire an attribute from the Divine attributes of perfection - He
pardons His servants although He has power to punish them. Doing good deed openly or in
secret, that is, doing favour to the needy in all conditions is also among the Divine attributes
because He is Allah.

Traditions
at-Tabrisi has said: "Allah does not like abusing while seeking someone's aid except the one to
whom injustice has been done; he is allowed to seek help against the oppressor in the matters in
which seeking help is allowed by religion." He says that it is narrated from Abu Ja'far (a.s.).
(
c) Abu'l-Jarud narrates from Abu 'Abdillah (a.s.) that he said: 
cc
c c c
Ê means describing a man with the defects which are found in him."  , al-
'Ayyashi)

Another Ê Ê explains this verse in this way: If a man came to you and he spoke ascribing to
you such merit, praise and good deeds which you do not have, then do not accept it from him and
refute him; because he has done injustice to you. ( , al-Qummi)

al-Fadl ibn Abi Qurrah narrates from Abu 'Abdillah (a.s.) about the words of Allah: Êc c
cc
ccc c c
Êc
 (by) cc Êc 
  cÊ cc, that
he said, "Whoever invited some people for feast and did not serve them properly, he is among
those who do injustice; and there is no blame on them in whatever they say about him." (
 , al-'Ayyashi)

The a thor says: It has been narrated in 
 from Abu 'Abdillah (a.s) as a  c
Ê Ê; also it has been narrated through Sunni chains from Mujahid. However, these traditions
clearly show that the verse in general and not restricted, as we have shown earlier.

Chapter 4 - An-Nisa (The Women), Verses

150-152
ϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϧ
˴ ˸ϴΑ˴ ˸΍Ϯ˵ϗή˶˷ ϔ˴ ϳ˵ ϥ˴΃ ϥ
˴ ϭ˵Ϊϳ˶ήϳ˵ ϭ˴ Ϫ˶ ˶Ϡγ
˵ έ˵ ϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϥ
˴ ϭ˵ήϔ˵ ˸Ϝϳ˴ Ϧ ˴ ϳ˶άϟ˴˷΍ ϥ ˴˷ ·˶ Ϧ
˴ ˸ϴ˴Α ˸΍ϭ˵άΨ
˶ Θ˴˷ϳ˴ ϥ˴΃ ϥ
˴ ϭ˵Ϊϳ˶ήϳ˵ ϭ˴ ξ
˳ ˸όΒ˴ Α˶ ή˵ ϔ˵ ˸Ϝϧ˴ ϭ˴ ξ
˳ ˸όΒ˴ Α˶ Ϧ ˵ ϣ˶ ˸Άϧ˵ ϥ
˴ Ϯ˵ϟϮ˵Ϙϳ˴ ϭ˴ Ϫ˶ Ϡ˶γ ˵ έ˵
ϼ
˱ ϴ˶Βγ ˴ Ϛ ˴ ϟ˶Ϋ˴ {150} Ύ˱Ϩϴ˶Ϭϣ˵˷ Ύ˱Α΍˴άϋ ˴ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸Ϡϟ˶ Ύ˴ϧ˸ΪΘ˴ ˸ϋ΃˴ϭ˴ Ύ˷Ϙ˱ Σ˴ ϥ ˴ ϭ˵ήϓ˶ Ύ˴Ϝ˸ϟ΍ Ϣ˵ ϫ˵ Ϛ ˴ Ό˶ ϟ˴˸ϭ΃˵{151} ϟ˴ϭ˴ Ϫ˶ Ϡ˶γ˵ έ˵ ϭ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ
˴ ϳ˶άϟ˴˷΍˴ϭ Ϊ˳ Σ
˴ ΃˴ Ϧ
˴ ˸ϴΑ˴ ˸΍Ϯ˵ϗή˶˷ ϔ˴ ϳ˵ ˸Ϣ
Ύ˱Ϥϴ˶Σέ˴˷ ΍˱έϮ˵ϔϏ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ ˸Ϣϫ˵ έ˴ Ϯ˵Ο΃˵ ˸Ϣ˶Ϭϴ˶Η˸Άϳ˵ ϑ ˴ ˸Ϯγ ˴ Ϛ ˴ Ό˶ ϟ˴˸ϭ΃˵ ˸ϢϬ˵ ˸Ϩϣ˶˷ {152}
{150} Surely those who disbelieve in Allah and His messengers and desire to differentiate
between Allah and His messengers, and say: "We believe in some and disbelieve in others"; and
desire to take a way between (this and) that. {151} These it is that are truly unbelievers, and We
have prepared for the unbelievers a disgraceful chastisement. {152} And those who believe in
Allah and His messengers and do not differentiate between any of them; they (are those whom)
He will grant them their recompense; and Allah is Forgiving, Merciful.

Commentary
Now, the talk turns to the People of the Book describing the reality of their disbelief and
explaining some of their injustices, sins and scandalous talks.

}
AN: cÊ c Êc  c cÊcc c  c

cÊc

ccÊc
  cc cÊ  
These are the People of the Book, the Jews and the
Christians; the Jews believe in Musa and disbelieve in'Isa and Muhammad while the Christians
believe in Musa and'Isa and disbelieve in Muhammad - Allah's mercy be on all of them. These
people think that they believe in Allah and in some of His messengers and disbelieve in only a
few of them; but Allah has clearly stated that they are disbelievers in Allah and all His
messengers. Therefore, it was necessary to explain the all-encompassing sentence, "Surely those
who disbelieve in Allah and His messengers". This explanation is given in the next phrase which
is given as explicative apposition, "and desire to differentiate between Allah and His messengers,
and say: "We believe in some and disbelieve in others". This phrase is self-explanatory. They are
disbelievers in Allah and His Messengers because when they say: "We believe in some and
disbelieve in others", they actually want to differentiate between Allah and His messengers;
when they disbelieve in some of His messengers although he has been sent by Allah, they are
rejecting the Divine choice; thus rejection of any messenger is rejection of Allah's Divinity.

Again it is explained with another explanatory conjunctive, "and desire to take a way between
(this and) that". They want to chart out a way between two opposites: believing in Allah and all
His messengers and disbelieving in Allah and all His messengers; and that middle way is
believing in some and rejecting some others. However, the only way to Allah is to believe in
Him and all His messengers together. A messenger in his capacity of messengership has no
authority over his ownself or on his mission; everything is done under Divine guidance. To
believe in him is to believe in Allah and to reject him is to reject Allah.

Disbelieving in some and believing in others together with Allah is an attempt to differentiate
between Allah and His messengers. In this way, they want to make the messenger independent,
unrelated to Allah. According to the belief in the prophet has no connection with the belief in
Allah and rejection of a prophet is unconnected with disbelief in Allah; the messenger is
accordingly marginalized and removed from his central position. How can one be called a
messenger if believing or disbelieving in him is unrelated to belief or disbelief in Allah?

Now, it is clear without any doubt that believing in such a messenger is tantamount to ascribing
someone to Allah, the Great, the High. That is why Allah, after describing their attempt to
believe in some and disbelieve in others, in order to differentiate between Allah and His
messengers and to find a via media, says that, "These it is that are truly unbelievers", and then
threatens them saying, "and We have prepared for the unbelievers a disgraceful chastisement".

}
AN: cÊ c Êc c cÊcc c  cccc  c c
ccÊcÊ (are those whom) c ccÊcÊ c
 ccÊc c
  c 
After exposing the disbelief of those who differentiate between Allah and
His messengers, and stating that they were disbelievers in Allah and all His messengers, now
Allah describes those who stand opposite to them, that is, those who believe in Allah and all His
messengers without any differentiation. This completes the division of the people in two groups.

We find in the second and third verses that the pro-nouns describing Allah have been changed
from first person plural to third person singular; first it was said: c
cÊc

ccÊc
  cc cÊ  , and now it says, "they (are those whom) He will grant
them their recompense". Probably, ascribing award of punishment to first person shows that it
would surely happen; this certainty is not so clear in third person pronoun; and the same reason
justifies the change of pronoun in the second verse. The verse is addressed to the Prophet (s.a.w.)
and contains good tidings. The Prophet knows that Allah would surely fulfill His promise and
this recompense is certain to be awarded.

Chapter 4 - An-Nisa (The Women), Verses

153-169
ϓ˴ Ϛ ˴ ϟ˶Ϋ˴ Ϧ˶ϣ ή˴ Β˴ ˸ϛ΃˴ ϰ˴γϮ˵ϣ ˸΍Ϯ˵ϟ΄˴γ ˴ ˸ΪϘ˴ ϓ˴ ˯Ύ˴Ϥδ ˴˷ ϟ΍ Ϧ˴ ϣ˶˷ Ύ˱ΑΎ˴Θϛ˶ ˸ϢϬ˶ ˸ϴϠ˴ϋ ˴ ϝ ˴ ΰ˶˷ Ϩ˴ Η˵ ϥ˴΃ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ Ϟ ˵ ˸ϫ΃˴ Ϛ˴ ϟ˵΄˴˸δϳ˴ ˸ϬΟ ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ύ˴ϧέ˶ ΃˴ ˸΍Ϯ˵ϟΎ˴Ϙ ˸ϢϬ˶ Ϥ˶ ˸Ϡψ ˵ Α˶ Δ˵ Ϙ˴ ϋ ˶ Ύ˷μ
˴ ϟ΍ Ϣ˵ Ϭ˵ ˸Ηά˴ Χ ˴ ΄˴ ϓ˴ Γ˱ ή˴
Β˶ ϣ˵˷ Ύ˱ϧΎ˴τ˸Ϡγ ˵ ϰ˴γϮ˵ϣ Ύ˴Ϩ˸ϴΗ˴ ΁˴ϭ Ϛ ˴ ϟ˶Ϋ˴ Ϧ˴ϋ Ύ˴ϧ˸Ϯϔ˴ ό˴ ϓ˴ Ε ˵ Ύ˴Ϩϴ˶˷Β˴ ˸ϟ΍ Ϣ˵ Ϭ˵ ˸Η˯˴ Ύ˴Ο Ύ˴ϣ Ϊ˶ ˸όΑ˴ Ϧ˶ϣ Ϟ ˴ ˸Πό˶ ˸ϟ΍ ˸΍ϭ˵άΨ˴ Η˴˷΍ Ϣ˴˷ Λ˵ Ύ˱Ϩϴ{153} Ύ˴Ϩ˸Ϡϗ˵ ϭ˴ ˸ϢϬ˶ ϗ˶ Ύ˴Μϴ˶ϤΑ˶ έ˴ Ϯ˷τ ˵ ϟ΍ Ϣ˵ Ϭ˵ ϗ˴ ˸Ϯϓ˴ Ύ˴Ϩ˸όϓ˴ έ˴ ϭ˴
˸΍Ϯ˵ϠΧ ˵ ˸Ω΍ Ϣ˵ Ϭ˵ ϟ˴ Ύ˱ψϴ˶ϠϏ ˴ Ύ˱ϗΎ˴Μϴ˷ϣ˶ Ϣ˵Ϭ˸Ϩϣ˶ Ύ˴ϧ˸άΧ ˴ ΃˴ϭ˴ Ζ ˶ ˸Βδ˴˷ ϟ΍ ϲ˶ϓ ˸΍ϭ˵Ϊ˸όΗ˴ ϻ ˴ ˸ϢϬ˵ ϟ˴ Ύ˴Ϩ˸Ϡϗ˵ ϭ˴ ΍˱ΪΠ ˴˷ γ
˵ Ώ ˴ Ύ˴Β˸ϟ΍{154} Ϫ˶ Ϡ˴˷ϟ΍ Ε ˶ Ύ˴ϳ΂˶Α Ϣ˶ϫή˶ ˸ϔϛ˵ ϭ˴ ˸ϢϬ˵ ϗ˴ Ύ˴Μϴ˷ϣ˶ Ϣ˶Ϭπ ˶ ˸Ϙϧ˴ Ύ˴ϤΒ˶ ϓ˴
΍ ϊ˴ Β˴ σ ˴ ˸ϞΑ˴ ˲ϒ˸ϠϏ ˵ Ύ˴ϨΑ˵ Ϯ˵Ϡϗ˵ ˸ϢϬ˶ ϟ˶˸Ϯϗ˴ ϭ˴ ϖ ˱˷ Σ˴ ή˶ ˸ϴϐ˴ Α˶ ˯Ύ˴ϴΒ˶ ϧ˴Ϸ΍ Ϣ˵ Ϭ˶ Ϡ˶˸Θϗ˴ ϭ˴ ϼ ˱ ϴ˶Ϡϗ˴ ϻ ˴˷ ·˶ ϥ ˴ Ϯ˵Ϩϣ˶ ˸Άϳ˵ ϼ ˴ ϓ˴ ˸Ϣϫ˶ ή˶ ˸ϔϜ˵ Α˶ Ύ˴Ϭ˸ϴϠ˴ϋ ˴ Ϫ˵ Ϡ˴˷ϟ{155} Ϣ˴ ϳ˴ ˸ή˴ϣ ϰ˴Ϡϋ ˴ ˸ϢϬ˶ ϟ˶˸Ϯϗ˴ ϭ˴ ˸Ϣϫ˶ ή˶ ˸ϔϜ˵ Α˶ ϭ˴
Ύ˱Ϥϴ˶ψϋ ˴ Ύ˱ϧΎ˴Θ˸ϬΑ˵ {156} Ϝ˶ ϟ˴ϭ˴ ϩ˵ Ϯ˵ΒϠ˴λ ˴ Ύ˴ϣϭ˴ ϩ˵ Ϯ˵ϠΘ˴ ϗ˴ Ύ˴ϣϭ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϝ ˴ Ϯ˵γέ˴ Ϣ˴ ϳ˴ ˸ήϣ˴ Ϧ ˴ ˸Α΍ ϰ˴δϴ˶ϋ ΢ ˴ ϴ˶δϤ˴ ˸ϟ΍ Ύ˴Ϩ˸ϠΘ˴ ϗ˴ Ύ˷ϧ˴ ·˶ ˸ϢϬ˶ ϟ˶˸Ϯϗ˴ ϭ˴ ˸΍Ϯ˵ϔϠ˴Θ˴ ˸Χ΍ ˴Ϧϳ˶άϟ˴˷΍ ϥ ˴˷ ·˶ϭ˴ ˸ϢϬ˵ ϟ˴ Ϫ˴ Β˶˷η
˵ Ϧ
Ύ˱Ϩϴ˶Ϙϳ˴ ϩ˵ Ϯ˵ϠΘ˴ ϗ˴ Ύ˴ϣϭ˴ Ϧ
˶˷ ψ ˴˷ ϟ΍ ω
˴ Ύ˴ΒΗ˶˷΍ ϻ ˴˷ ·˶ Ϣ˳ ˸Ϡϋ
˶ ˸Ϧϣ˶ Ϫ˶ Α˶ Ϣ˵Ϭϟ˴ Ύ˴ϣ Ϫ˵ ˸Ϩϣ˶˷ Ϛ ˳˷ η˴ ϲ˶ϔϟ˴ Ϫ˶ ϴ˶ϓ{157} Ύ˱Ϥϴ˶ϜΣ ˴ ΍˱ΰϳ˶ΰϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ Ϫ˶ ˸ϴϟ˴·˶ Ϫ˵ Ϡ˴˷ϟ΍ Ϫ˵ ό˴ ϓ˴ έ˴˷ Ϟ˴Α{158} ϥ˶·ϭ˴
Ύ˴ΘϜ˶ ˸ϟ΍ Ϟ ˶ ˸ϫ΃˴ ˸Ϧϣ˶˷ ΍˱Ϊϴ˶Ϭη ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ
˴ ϥ ˵ Ϯ˵Ϝϳ˴ ˶Δϣ˴ Ύ˴ϴϘ˶ ˸ϟ΍ ϡ˴ ˸Ϯϳ˴ ϭ˴ Ϫ˶ Η˶ ˸Ϯϣ˴ Ϟ ˴ ˸Βϗ˴ Ϫ˶ Α˶ Ϧ˴˷ Ϩ˴ ϣ˶ ˸Άϴ˵ ϟ˴ ϻ
˴˷ ·˶ Ώ˶ {159} Ε ˳ Ύ˴Βϴ˶˷σ˴ ˸ϢϬ˶ ˸ϴϠ˴ϋ ˴ Ύ˴Ϩ˸ϣή˴˷ Σ ˴ ˸΍ϭ˵ΩΎ˴ϫ Ϧ ˴ ϳ˶άϟ˴˷΍ Ϧ ˴ ϣ˶˷ Ϣ˳ ˸Ϡψ
˵ Β˶ ϓ˴
΍˱ήϴ˶Μϛ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ
˴ Ϧ˴ϋ ˸Ϣϫ˶ Ϊ˶˷ μ ˴ Α˶ ϭ˴ ˸ϢϬ˵ ϟ˴ ˸ΖϠ˴˷Σ ˶ ΃˵{160} Α˴ ή˶˷ ϟ΍ Ϣ˵ ϫ˶ ά˶ ˸Χ΃˴ϭ˴ ˸ϢϬ˵ ˸Ϩϣ˶ Ϧ ˴ ϳ˶ήϓ˶ Ύ˴Ϝ˸Ϡϟ˶ Ύ˴ϧ˸ΪΘ˴ ˸ϋ΃˴ϭ˴ Ϟ ˶σ ˶ Ύ˴Β˸ϟΎ˶Α α ˶ Ύ˷Ϩ˴ ϟ΍ ϝ ˴ ΍˴Ϯ˸ϣ΃˴ ˸ϢϬ˶ Ϡ˶˸ϛ΃˴ϭ˴ Ϫ˵ ˸Ϩϋ ˴ ˸΍Ϯ˵Ϭϧ˵ ˸Ϊϗ˴ ϭ˴ Ύ
Ύ˱Ϥϴ˶ϟ΃˴ Ύ˱Α΍˴άϋ ˴ {161} ϭ˴ Ϛ ˴ Ϡ˶˸Βϗ˴ Ϧ˶ϣ ϝ ˴ ΰ˶ ϧ˵΃ Ύ˴ϣϭ˴ Ϛ ˴ ˸ϴϟ˴·˶ ϝ˴ ΰ˶ ϧ˵΃ Ύ˴ϤΑ˶ ϥ ˴ Ϯ˵Ϩϣ˶ ˸Άϳ˵ ϥ ˴ Ϯ˵Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍˴ϭ ˸ϢϬ˵ ˸Ϩϣ˶ Ϣ˶ ˸Ϡό˶ ˸ϟ΍ ϲ˶ϓ ϥ ˴ Ϯ˵Ψγ ˶ ΍˷ή˴ ϟ΍ Ϧ ˶ Ϝ˶ ϟ˴˷ Γ˴ ϼ˷μ ˴ ϟ΍ Ϧ ˴ ϴ˶Ϥϴ˶ϘϤ˵ ˸ϟ΍
Ύ˱Ϥϴ˶ψϋ ˴ ΍˱ή˸Ο΃˴ ˸ϢϬ˶ ϴ˶Η˸ΆϨ˵ γ ˴ Ϛ ˴ Ό˶ ϟ˴˸ϭ΃˵ ή˶ Χ ˶ ϵ΍ ˶ϡ˸Ϯϴ˴ ˸ϟ΍˴ϭ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϥ ˴ Ϯ˵Ϩϣ˶ ˸ΆϤ˵ ˸ϟ΍˴ϭ Γ˴ Ύ˴ϛΰ˴˷ ϟ΍ ϥ ˴ Ϯ˵Η˸ΆϤ˵ ˸ϟ΍˴ϭ{162} Ϧ ˴ ϴ˷ϴ˶ Β˶ Ϩ˴˷ϟ΍˴ϭ Ρ˳ Ϯ˵ϧ ϰ˴ϟ·˶ Ύ˴Ϩ˸ϴΣ ˴ ˸ϭ΃˴ Ύ˴Ϥϛ˴ Ϛ ˴ ˸ϴϟ˴·˶ Ύ˴Ϩ˸ϴΣ
˴ ˸ϭ΃˴ Ύ˷ϧ˴ ·˶
˸Α·˶ ϰ˴ϟ·˶ Ύ˴Ϩ˸ϴΣ ˴ ˸ϭ΃˴ϭ˴ ϩ˶ Ϊ˶ ˸όΑ˴ Ϧ˶ϣϨ˴ ˸ϴΗ˴ ΁˴ϭ ϥ ˴ Ύ˴Ϥ˸ϴϠ˴γ ˵ ϭ˴ ϥ ˴ ϭ˵έΎ˴ϫϭ˴ β ˴ ϧ˵ Ϯ˵ϳϭ˴ Ώ ˴ Ϯ˷ϳ˵ ΃˴ϭ˴ ϰ˴δϴ˶ϋϭ˴ ρ ˶ Ύ˴Β˸γϷ ˴ ΍˴ϭ Ώ ˴ Ϯ˵Ϙ˸όϳ˴ ϭ˴ ϕ ˴ Ύ˴Τ˸γ·˶ϭ˴ Ϟ ˴ ϴ˶ϋΎ˴Ϥ˸γ·˶ϭ˴ Ϣ˴ ϴ˶ϫ΍˴ή Ω˴ ϭ˵ϭ΍˴Ω Ύ
 ΍˱έϮ˵Αί˴ {163} Ϫ˵ Ϡ˴˷ϟ΍ Ϣ˴ Ϡ˴˷ϛ˴ ϭ˴ Ϛ ˴ ˸ϴϠ˴ϋ ˴ ˸ϢϬ˵ ˸μμ ˵ ˸Ϙϧ˴ ˸Ϣϟ˴˷ ϼ˱γ ˵ έ˵ ϭ˴ Ϟ
˵ ˸Βϗ˴ Ϧ˶ϣ Ϛ ˴ ˸ϴϠ˴ϋ
˴ ˸Ϣϫ˵ Ύ˴Ϩ˸μμ ˴ ϗ˴ ˸Ϊ˴ϗ ϼ ˱γ
˵ έ˵ ϭ˴ Ύ˱Ϥϴ˶Ϡ˸ϜΗ˴ ϰ˴γϮ˵ϣ{164} Ϧ ˴ ϳ˶ήθ ˶˷ Β˴ϣ˵˷ ϼ˱γ ˵ ˷έ˵
Ύ˱Ϥϴ˶ϜΣ ˴ ΍˱ΰϳ˶ΰϋ ˴ Ϫ˵ Ϡ˴˷ϟ΍ ϥ˴ Ύ˴ϛϭ˴ Ϟ ˶γ ˵ ή˵˷ ϟ΍ Ϊ˴ ˸όΑ˴ ˲ΔΠ ˴˷ Σ
˵ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ˴ α ˶ Ύ˷Ϩ˴ Ϡ˶ϟ ϥ
˴ Ϯ˵Ϝϳ˴ ϼ˴˷ Ό˴ ϟ˶ Ϧ˴ ϳ˶έά˶ Ϩ˵ϣϭ˴ {165} Ϫ˶ Ϥ˶ ˸Ϡό˶ Α˶ Ϫ˵ ϟ˴ΰ˴ ϧ˴΃ Ϛ ˴ ˸ϴϟ˴·˶ ϝ˴ ΰ˴ ϧ˴΃ Ύ˴ϤΑ˶ Ϊ˵ Ϭ˴ ˸θϳ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϧ˶ Ϝ˶ ϟ˴˷
˸θϳ˴ Δ˵ Ϝ˴ ΋˶ ϼ˴Ϥ˸ϟ΍˴ϭ ΍˱Ϊϴ˶Ϭη ˴ Ϫ˶ Ϡ˴˷ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ ϥ ˴ ϭ˵ΪϬ˴ {166} ΍˱Ϊϴ˶όΑ˴ ϻ ˱ ϼ˴ο ˸΍Ϯ˷Ϡ˵ο ˴ ˸Ϊϗ˴ Ϫ˶ Ϡ˴˷ϟ΍ Ϟ ˶ ϴ˶Βγ
˴ Ϧ˴ϋ ˸΍ϭ˷Ϊ˵ λ ˴ ϭ˴ ˸΍ϭ˵ήϔ˴ ϛ˴ Ϧ˴ ϳ˶άϟ˴˷΍ ϥ ˴˷ ·˶{167} Ϧ ˴ ϳ˶άϟ˴˷΍ ϥ
˴˷ ·˶
Ύ˱Ϙϳ˶ήσ ˴ ˸ϢϬ˵ ϳ˴ Ϊ˶ ˸Ϭϴ˴ ϟ˶ ϻ
˴ ϭ˴ ˸ϢϬ˵ ϟ˴ ή˴ ϔ˶ ˸ϐϴ˴ ϟ˶ Ϫ˵ ˷Ϡ˴ϟ΍ Ϧ
˶ Ϝ˵ ϳ˴ ˸Ϣϟ˴ ˸΍Ϯ˵ϤϠ˴χ
˴ ϭ˴ ˸΍ϭ˵ήϔ˴ ϛ˴ {168} σ ˴ ϻ ˴˷ ·˶ ΍˱ήϴ˶δϳ˴ Ϫ˶ Ϡ˴˷ϟ΍ ϰ˴Ϡϋ
˴ Ϛ ˴ ϟ˶Ϋ˴ ϥ
˴ Ύ˴ϛϭ˴ ΍˱ΪΑ˴ ΃˴ Ύ˴Ϭϴ˶ϓ ˴Ϧϳ˶Ϊϟ˶Ύ˴Χ Ϣ˴ Ϩ˴˷Ϭ˴ Ο ˴ ϖ ˴ ϳ˶ή
{169}
{153} The People of the Book ask you to bring down to them a book from heaven; so indeed
they had demanded of Musa a greater thing than that, for they said: "Show us Allah manifestly";
so the lightning seized them on account of their injustice. Then they took the calf (for a god)
even after clear signs had come to them, but We pardoned this; and We gave to Musa a clear
authority. {154} And We lifted the mountain over them at their covenant, and We said to them:
"Enter the door prostrating", and We said to them: "Do not exceed the limits of the Sabbath"; and
We took from them a firm covenant. {155} Therefore, for their breaking their covenant and their
disbelief in the communications of Allah and their killing the prophets unjustly and their saying:
"Our hearts are covered" ', Nay! Allah has set a seal upon them owing to their disbelief, so they
shall not believe except a little. {156} And for their disbelief and for their having uttered against
Maryam a grievous calumny. {157} And for their saying: "Surely we have killed the
Messiah,'Isa son of Maryam, the Messenger of Allah"; and they did not kill him nor did they
crucify him, but it appeared to them so (like 'Isa); and most surely those who differ therein are
only in doubt about it; they have no knowledge respecting it, but only follow a conjecture; and
certainly they killed him not. {158} Nay! Allah raised him up to Himself; and Allah is Mighty,
Wise. {159} And there is not one of the People of the Book but he must certainly believe in him
before his death; and on the Day of Resurrection, he ('Isa) shall be a witness against them. {160}
Wherefore for the inequity of those who are Jews, We did forbid them those good things which
had been made lawful for them, and for their hindering many from Allah's way. {161} And for
their taking interest, though indeed they were forbidden it, and their devouring the property of
people wrongfully; and We have prepared for the unbelievers from among them a painful
chastisement. {162} But the firmly rooted in knowledge among them and the believers believe in
what has been revealed to you and what was revealed before you, and those who keep up prayers
and those who give the zakat and the believers in Allah and the Last Day, these it is whom We
will give a mighty reward. {163} Surely We have revealed to you as We revealed to Nuh and the
prophets after him, and We revealed to Ibrahim and Isma'il and Ishaq and Ya'qub and the tribes,
and'Isa and Ayyub and Yunus and Harun and Sulayman and We gave to Dawud Zabur. {164}
And (We sent) messengers We have mentioned to you before and messengers We have not
mentioned to you; and Allah addressed His word to Musa directly speaking. {165} (We sent)
messengers as the givers of good news and as warners so that people should not have an
argument against Allah after the (coming of) messengers; and Allah is Mighty, Wise. {166} But
Allah bears witness by what He has revealed to you that He has revealed it with His Knowledge;
and the angels bear witness (also); and sufficient is Allah for a witness. {167} Surely (as for)
those who disbelieve and hinder (men) from Allah's way they indeed have strayed off into a
remote. {168} Surely (as for) those who disbelieve and act unjustly, Allah will not forgive them
nor guide them to a path, {169} except the path of Hell, to abide in it forever and this is easy to
Allah.

Commentary
The verses describe the demand of the People of the Book that the Messenger of Allah (s.a.w.)
should bring down to them a book from heaven, because they were not satisfied by the piecemeal
revelation of the Qur'an through Gabriel, and then replies to it.

}
AN: Êc
ccÊc c ccc c ccÊccccÊ

cÊc

ccÊc  refers to the Jews and the Christians, as is known from the Qur'anic style in
such places. It means that the demand had come from both groups and not only the Jews.

Of course, the injustice and the crimes enumerated in these verses were exclusively committed
by the Jews; for example, the demand to see Allah the worship of the calf, breaking the covenant
when the mountain was raised over their heads and when they were ordered to do 
Ê
(prostration) and prohibited to cross the limits of the Sabbath and things like that. But both
groups had grown from the same root, that is, the tribe of Isra'il to whom Musa and'Isa (a.s.)
were sent (although the mission of 'Isa [a.s.] spread after his being raised to the heaven to the
non-Israilites like Rome, Arabia, Ethiopia and Egypt, etc.) and the injustice done to'Isa by his
people was not less than the injustice done by the Jews to Musa (a.s.).

As the two groups had a common root and the injustice described was done by the Jews only
when the time came to describe their punishment, Allah mentioned only the Jews as He says:

ÊccÊc  ccÊ c Êcc¥ c

c c cÊcÊ ccÊ  c Ê Êc
Êccc ccÊ And it was because of this common root that the list of the
Messengers described later includes'Isa (a.s.) too like Musa (a.s.); if the talk were reserved to the
Jews only, this could not be justified. Also, it is for this reason that after these verses it has been
said: c
ccÊc ccccÊc   c cc  cccc
 (lies)
  cÊc (speak) ÊcÊcÊc Ê c ccc ccc cc
Ê

In short, the demand had come from the People of the Book together and the speech is addressed
to them both, because they share the national trait, that is, despotism, speaking lies, recklessness
and disregard of agreements and covenants. The talk covers both in common characteristics but
when any group deserves some special comment, it is mentioned separately.

They had asked the Messenger of Allah (s.a.w.) to bring down to them a book from heaven.
Obviously, they had not asked it before the Qur'an was revealed and recited before them. This
event had taken place in Medina and they had heard the Qur'an as much as was revealed at
Mecca and the parts which were revealed at Medina upto that time. Yet, they were not satisfied
that it was a sufficient proof of his Prophethood; they were not prepared to count it as a Divine
Book, although the Qur'an had been sent armed with the challenge and the claim of its
miraculousness, as we see in the chapters of "The Night Journey", "Yunus" "Hud" and "The
Cow", all of which were revealed before this chapter of "Women".

Clearly, their asking for bringing down a book from the heaven (when they were witnessing the
Qur'anic revelation), was merely a foolhardy demand which could not come except from a
person who stubbornly refuses to submit to the truth and does not follow the reality. Such a
person talks irrationally and raves without thinking, as his desires overpower him; he doesn't
stand on any firm ground nor does he feel constrained by any limit. This arrogance was not
unsimilar to that which the Quraysh had adopted as soon as the Qur'anic revelations began and
its mission became known; as Allah quotes them as saying:
Êc ccc c ccÊ cc
 c  (10: 20)ccc Êc c cÊcc c cc c cc  c
 cc c cc ccc Ê Êc cc (17:93).

It was in this background that Allah has replied to their demand.

Žirst: These are a people gone far in their ignorance and straying. They do not desist from any
injustice, however great it might be; from disbelief and rejection of truth even when clear proofs
have come to them; nor from breaking the covenants however sacred they might be; nor do they
avoid falsehood, wrong accusation or any type of injustice. A man of such characteristics does
not deserve that his demand be granted or his proposal accepted.

íecond: The Book which Allah has sent down, that is, the Qur'an, contains in itself the witness
of Allah and His angels. Moreover, it offers challenge after challenge in its noble verses.

Continuing the reply, Allah says: c cÊcÊccc cccÊ cÊc

Ê, that is, greater than what they are asking you, to bring down to them a book from heaven:
cÊc  
cÊ c cÊc  , that is, show Him to us clearly so that we see Him
with our eyes; this was the peak of ignorance, delirium and transgression; cÊc Ê c  c
ÊccccÊ c
   The story is mentioned in the chapter of "The Cow" (vrs. 55-
56) and that of "The Elevated Places" (vr. 155).

Then Allah says: ÊcÊccÊc (for a god) ccc  cÊcccÊ,
they indulged in this idol-worship when its falsity was clearly shown to them and it was
explained to them that Allah is far from the taint of corporal traits and transience; and this was
the most heinous ignorance: c
c
cÊ cc
ccc cccÊ 
Musa (a.s.) had ordered them in this connection to repent to Allah by killing each other; they
started doing it but Allah pardoned them before the killings had taken toll of them all; and this is
what pardon means in this verse. He gave Musa (a.s.) clear authority inasmuch as his orders were
implemented on them and on as-Samiri and his calf This story is mentioned in the chapter of
"The Cow" (vr.54).

Then Allah says: c

c cÊc ccÊccÊ c It was the covenant
which Allah had taken from them and then raised the mountain over them. The story has been
described twice in the chapter of "The Cow" (vrs. 63 & 93). Further, Allah says: c
c  cc
Ê
c cÊcc
  cc
c  ccÊ
ccccÊc   ccÊc
Êcc
cccÊcc c The two stories are mentioned in the chapter
of "The Cow" (vrs. 58-65) and the chapter of "The Elevated Places" (vrs. 161-163). Probably, the
covenant mentioned here is related to these two stories as well as others, because the Qur'an
repeatedly mentions making the covenant with them, as Allah says: c Êc
ccc
c ÊcÊc%Ê cc 
c!c Êcc  Ê
(any) cÊccc (2:83); c
Êc
cccc Êc
c!c Êcc Êccccc Êcccc


cccc   cÊcccc
 c Ê cc   (  .: 84).

}
AN: ÊccÊ c cÊ cccÊ c  c cÊc   c

cÊ
c (therefore). This particle shows that the coming statement has resulted from the
preceding ones. "For their breaking their covenant" refers to their crimes mentioned after a few
verses. These verses aim at describing the humiliating recompense which Allah has reserved for
them in this world and the hereafter. They also describe some of their evil characteristics not
mentioned before.

The words of Allah, "Therefore for their breaking their covenant", refers together to their
breaking the covenant, some of which have been mentioned in the Qur'an and some have not.
"And their disbelief in the communications of Allah", refers to their various types of disbelief
which they committed during the life of Musa (a.s.) and after him. The Qur'an has described
several instances of it including the two mentioned in the beginning of the verses, that is: c
cÊcÊccc cccÊ cÊcÊccÊc  
cÊ c cÊc
  , and: Êccc (for a god) ccc  cÊcccÊ These two
instances of their disbelief were described before other things in the beginning, but have been put
here after the description of their breaking the covenant; because the context is different.
Beginning of the verses mentions their demand to bring down a book from the heaven and it was
more relevant to follow it with their asking something greater than that and their worshipping the
calf. But the verse under discussion describes their recompense for their evil deeds after their
accepting the call to the truth; and in this context beginning the speech with description of their
breaking their covenant was more appropriate.

The phrase: and their killing the prophets unjustly, points to Zakariyya, Yahya and other
prophets whom the Qur'an has mentioned without naming. Then Allah says: and their saying:
"Our hearts are covered" : Ê is plural of Ê (under cover) which prevents it from
listening to the prophetic call and accepting the truth. They uttered this sentence in order to reject
the call and at the same time putting the responsibility of that rejection on Allah. In a way they
claimed that their hearts were put under cover by Allah, or that they could not hear any call
except that of Musa and all this was beyond their choice and authority. That is why Allah has
refuted their claim by saying: Nay! Allah has set a seal upon them owing to their disbelief, so
they shall not believe except a little. Thus, it is explained that the refusal of their hearts to listen
to the true call is connected to the Divine creation, but not in the sense which they were claiming
that they had no hand in it. Rather, Allah has done it to them because of their disbelief and denial
of truth, and consequently these people will not believe except a few of them. We have described
in detail about this exception; they were afflicted with this Divine retribution as a society and
nation. The whole group taken together is under that punishment and their hearts have been
sealed and it is impossible for that society to believe in the Prophet, although a few of them may
enter into the fold of Islam.

}
AN: ccÊ c  cccÊ cÊ cc  ccc  c

It refers to their calumny against Maryam (a.s.) that'Isa (a.s.) was a product of
fornication. It is disbelief and false accusation all together; and'Isa (a.s.) had talked to them soon
after his birth and said: cccc ccÊccÊ c ccÊc cccc
c

Êc (19:30).

}
AN: ccÊ c  
cc cÊc cÊc Ê c cccÊc
 ccÊcccÊc cc cÊ cc cÊc cÊ cc c

ccÊc
  (like'Isa): It was described in the stories of'Isa (a.s.) in ch.3 that they had different versions
concerning his killing: whether it was by crucifixion or some other means. Allah first mentions
their claim of killing the Messiah, then refutes their claim joining the killing and crucifixion
together; probably this mode has been adopted for total refutation, in order to remove all possible
doubts; crucifixion is a special method of torture but it does not necessarily lead to killing and
when killing is mentioned, crucifixion doesn't come into mind. [Therefore, refuting killing and
crucifixion together refutes the idea of'Isa's death altogether.]

If only the killing were refuted, it was possible to say that they had not killed him in normal way,
that he could have been killed by crucifixion. That is why Allah added after "they did not kill
him" the words, "nor did they crucify him" to make the meaning utmost clear. Then He says
explicitly that'Isa (a.s.) did not die on their hands, neither by crucifixion nor in any other way;
rather it appeared to them so. They caught another person in place of the Messiah and killed him
or crucified him. This could have happened easily in those circumstances; in such a riotous and
barbaric mobs often the actual target slips away and some other person is held and beaten up. He
was arrested by the Roman soldiers who had no full prior knowledge of his features and
conditions; it was possible for them to catch someone else in his place. Moreover, there are
traditions saying that Allah had put his likeness on another person who was caught and killed in
his place.

Some research scholars of history have written that the historical stories recorded about'Isa (a.s.)
and the events connected with his call as well as the stories of his contemporaries among the
rulers and preachers fit completely on two persons, both named the Messiah, and the time gap
between them is of more than 500 years. The earlier one was the true Messiah but he was not
killed and the later one was the false Messiah who was crucified. According to that scholar it is
doubtful whether the present Christian calendar is correct. In that case, what the Qur'an mentions
as 'appearance' would refer to the similarity of the Messiah,'Isa son of Maryam, the Messenger of
Allah, with the crucified Messiah.

c c cÊ c Êc cÊ , that is, differ about'Isa or about his killing: cc c
cc , that is, they are ignorant of his affairs, ÊcÊcc c
 c cc
c cc
, that is, they surmise according to what they have been told by others
without firm knowledge: c cÊc cÊ c, it may also be translated as: 'they did
not kill him, I give you the confirmed news'.

Someone has said that the pronoun 'him' in "they did not kill him" refers to knowledge in the
preceding sentence, that is, they did not kill the knowledge certainly; according to the dictionary
killing of knowledge means purifying it from doubt and suspicion. Some others have said that
the pronoun refers to conjecture, that is, they did not verify their conjecture. These meanings are
very strange and the Qur'anic words do not tolerate them.

}
AN: cÊc cÊ c
cc  ccÊc c Êc


Allah has narrated
this story in the chapter of "The Family of'Imran" where He says: c ÊcÊc  
c cc
c cccc c
cc ccc cc (3:55) So, this verse
mentions first his being taken away and then his being raised.
The context of the verse refutes their claim that they had killed and crucified'Isa (a.s.). Rather he
was protected from murder and crucifixion. Also, it is clear that the one about whom the claims
of murder and crucifixion were made (i.e.,'Isa, [a.s.] with his body) was the one whom Allah
raised him up to Himself and saved him from their conspiracy. In short,'Isa (a.s.) was raised up
with his body and soul together. It was not that he had died and then his soul was raised to Allah,
because the context of the verse doesn't agree with such a hypothesis; the adverb, 'rather', would
be meaningless if it were to show that his soul was raised up after death, because such raising up
could happen even after his murder or natural death.

This raising up was a sort of rescue with which Allah saved him from their hands. [This verse by
itself does not make it clear] whether he had died at that time a natural death or by some means
other than murder and crucifixion or was alive and Allah had given him perpetual life in a way
we do not know. It was not impossible for Allah to give death to'Isa (a.s.) and then raise him and
protect him; or He could preserve his life in some extra-natural way. This phenomenon is not
different from other events described in the Qur'an regarding'Isa's miracles concerning his birth
and his life among his people as well as the miracles of Ibrahim, Musa, Salih, and others. All that
is in the same category; the Book of Allah confirms those happenings so clearly that they cannot
be ignored. Of course, some people had tried to reinterpret those miracles thinking that such
supernatural events would nullify the general system of the cause and effect; in the first volume
of this book, we have discussed in detail the phenomenon of miracle and supernatural events.

However, the next verse proves or points that'Isa (a.s.) is alive and has not died yet.

}
AN: cÊc ccccÊc
ccÊc ccÊc c c c cÊ c

cÊ cÊcccÊccc  cÊ ('Isa) Êccc  c  cÊ
The
third person singular pronouns in "believe in him" and "he shall be" refer to'Isa (a.s.). As for the
pronoun in "before his death" there are various interpretations:

Some people have said: The pronoun refers to 'one' in "one of the People of the Book", meaning:
each and every one among the People of the Book will believe in'Isa (a.s.) before that one dies. It
will become clear to him just before his death that'Isa was the Messenger of Allah and His
servant; even though that faith at that time will not benefit him at all, and'Isa will be a witness
over them all on the Day of Judgment. It makes no difference whether they believed in him in a
way that was beneficial to them or at a time when it was of no avail like believing at the time of
death.

If we say that the pronoun "before his death" refers to'Isa (a.s.), it would support what has been
narrated in some traditions that'Isa is alive, has not died and that he will come down before the
Day of Resurrection and then the People of the Book, the Jews and the Christians, will believe in
him. But this interpretation particularizes, without any reason, the generality of the phrase, "and
there is not one of the People of the Book". But according to this explanation, the verse would
mean that only those People of the Book would believe in'Isa who would be present when he
would come down from the heavens, while all others who came and went after his being raised
and before his coming down would not believe in him. This restricts without any reason the
general meaning of the verse.
However, some have opted for this explanation and said that the pronoun refers to'Isa (a.s.) and
points to their belief in him at the time of his coming down from heaven in the last days. This
view relies on a tradition as we have mentioned above.

But the verse with its two parts clearly shows that'Isa (a.s.) will be a witness on all of them on
the Day of Resurrection as will all of them believe in him before death. And Allah has quoted the
speech of'Isa regarding this evidence in a particular way: cc  cc  ccÊc cc
 cc  ccÊc Êc!c ccc
c!c cÊc ÊccÊcc!cc
 cccÊ  (5:117). In this verse,'Isa limits his evidence for the period when he was
alive among them before his being taken away, and the verse under discussion says that he
would be a witness over all those who could believe in him; now if all would believe in him it
means that he would not die but after all of them. This brings us to the second interpretation, that
is, he is alive until now and he will return to them again so that they could believe in him.
Utmost that can be said is that the one who will not be present when he will return to them
second time will believe in him at the time of his death and the one who will be present at that
time will have to believe in him whether willingly or under compulsion.

This verse coming after the Divine words: cÊc cc cÊ cc cÊc cÊ cc
c

ccÊc  (like'Isa);... ÊcÊc cÊ c
cc  ccÊc c Êc

, indicates that'Isa has not died and is still alive; because there seems no useful purpose in
saying that all of them would believe in him under compulsion. This supports the view that their
believing in'Isa before death refers to their believing in him before'Isa's death.

However, there are other verses which apparently go somehow against it. For example: c
ÊcÊc  
c  ccc cccc c
cc ccc cc
cc
 cccÊ c Êc  cccÊ c Êc cccÊ c Êc
  ccÊccc   (3:55) It shows that some disbelievers in'Isa will continue
upto the Day of Resurrection. Also, the verse:... cÊ c  
c cÊ ccc
cÊcÊ c cc c
cÊc ccÊ c  c cÊc Êcc c
cc
 , shows that it is an affliction written against them, and their society, as a Jewish society,
will not believe upto the Day of Resurrection. Also, the verse: cc  cc  ccÊc c
c cc  ccÊc Êc!c ccc
c!c cÊc ÊccÊ (5:117),
shows that they will be continuing after'Isa (a.s.) was taken away completely.

However, the fact is that these three verses do not go against the idea of'Isa (a.s.) being alive. The
verse:... ccÊ c Êc cccÊ c Êc  ccÊccc  ,
doesn't say that they would continue upto the Day of Resurrection with their identity as the
People of the Book. Likewise, the Divine words: cÊcÊ c cc c
cÊc cc
Ê c  c cÊc Êcc c
cc , only says that the true belief will not be
accepted by all of them together and if at sometime they believed, that belief would cover only a
few of them. Moreover, if the verse, "And there is not one of the People of the Book but he must
certainly believe in him before his death", shows that they would believe in him before his death,
it only mentions the belief,
c ; it does not say that it would be an acceptable belief.

Likewise, the verse:

Êc!c ccc
c!c cÊc ÊccÊ, refers to the
people, not to the Christians or the People of the Book, because the verse begins with these
words: c ÊcÊc c 
c  c ccc cc ccÊc

cccc
cÊc c c cÊ (5:116) Apart from that,'Isa (a.s.), as one of the 
Messengers, was sent to all the people, and when he will give evidence over their deeds it would
cover the Israelites as well as others, whether they believed in him or continued as unbelievers.

In short, the verses, seen in their context and in conjunction with other related verses, show
that'Isa (a.s.) did not die; he was not killed nor crucified nor did he die a natural death as we have
mentioned earlier and we have written on this subject under the verse:  ccc ccc
c c
 (3:55) in the third volume of this book (Arabic Version).

A very strange explanation has been given by az-Zamakhshari in   Ê Ê He says:
"This verse could possibly be interpreted in this way that there is none among all the People of
the Book but he will believe in'Isa (a.s); Allah will give them life in their graves at the time of
coming down of'Isa (a.s.) and will inform them of his coming down and why he has come; so
they will believe in him when their believing will give them no benefit. Is it not the belief of 

Êcpartial return)?"

There are some other unsound explanations written for this verse:

1. az-Zajjaj appears to think that the pronoun, "before his death" refers to the individual man of
the Book. In other words, all of them united say that we believe in that'Isa (a.s.) who will appear
in later days. It is a ridiculous interpretation because the verses describe their claim of killing and
crucifying'Isa (a.s.) and refutes that claim. It does not deal directly with their disbelief in'Isa (a.s.)
and it has no connection with their accepting that the Messiah will appear in the later days to
revive and restore the honor of the Israeli nation. Moreover, if that were the intended meaning,
there was no need to say "before his death" because the meaning would have been clear without
this phrase, and the same would be the case with the sentence. ccÊccc  cÊ
('Isa) Êccc  ccÊ, because there would be no need for such a statement at all.

2. Some exegetes have said that the verse means: and there is not one of the People of the Book
but he must certainly believe in Muhammad (s.a.w.) before the death of that man of the Book.

It is just like the previous explanation in absurdity, because there was no mention of Muhammad
(s.a.w.) in the preceding verses, so that the pronoun could refer to him; nor is this interpretation
relevant to the theme of the verses. So, it is a claim without any proof. Of course, this meaning
has been given in some traditions as we will read in the coming traditions but that is on the
principle of the flow of the Qur'an as we shall describe; and such applications have been given
very often in traditions as is known to everyone who looks minutely in such traditions.

}
AN:
ÊccÊc  ccÊ c Êcc¥ c
c c cÊcÊ cc
Ê  c Ê ÊcÊccc ccÊ

Ê shows that the coming statement is a
result of what has been described so far. "Inequity" has been used as a common noun to show the
greatness of their injustice or to cover it in vagueness (because no important purpose depends on
identifying their inequities). This one word refers to some of their transgressions and inequities
mentioned earlier. It doesn't refer to all the inequities mentioned above but only to some of them.
Allah had forbidden some of the good things to them because of that inequity, and it was
forbidden in the Ê Ê of Musa which was revealed in the Torah; while some of the inequities
were committed by them long after Musa, for example, slandering Maryam (a.s.), etc. That is
why we have said that the word, 'inequity', refers to some of their great transgressions because of
which some good things were forbidden to them after they had been made lawful.

The verse goes on to say: ccÊ cÊ  cccÊ c  it refers to their
repeated deviation from the way of Allah: ccÊ c c  cÊÊc cÊc c
 c ccÊ c cÊc

cc

c 

}
AN: c
cÊc

ccÊc  cccÊcc
 cÊ  

It is in conjunction with:
c c cÊ Because of their inequities, they had attracted two
punishments from Allah; one in this world which affected all of them and that was the forbidding
of some previously legalized good things; the other concerns the life hereafter which is reserved
for the unbelievers among them and that is a painful chastisement.

}
AN: cÊc cc c ccÊccÊc  c c c ÊcÊ c
ccccc Êc  cccccÊ c Êc
c
c
 cc
Ê c Êc cÊcccÊc  c cÊccÊc  ccÊ c c c Êc
c c
 cc Êc 
cIt is a sort of exception and emendation separating some persons from the
People of the Book. "The firmly rooted in knowledge" and "the believers" are the subject and
"believe" is predicate; "among them" is connected with "the firmly rooted in knowledge" and
"among" shows partialness.

Apparently, the word "the believers" too has a connection with "among them". Thus the meaning
will be: but the firmly rooted in knowledge and the true believers from among the People of the
Book believe in what has been revealed to you and what was revealed before you. This meaning
gets support from the next verse which says: c
cÊcccc c
ccc
Ê Apparently, the verse wants to say that they have believed in you because they have
realized that your prophethood and the revelation which We have sent to you is similar to the
revelation which was brought to them by the previous prophets of Allah, Nuh and the prophets
after him, and the prophets from the progeny of Ibrahim and progeny of Ya'qub and the others
whose stories we have not told you and there is no difference between these revelations.

You will appreciate that this meaning is more appropriate for the believers among the People of
the Book than for the believers from the Arabs about whom Allah has said: Êccc cc


c Ê cÊ c cc c cÊccÊ (36:6).

"And those who keep up prayers" is in conjunction with "the firmly rooted in knowledge", but
unlike the "firmly rooted" it is in accusative case to emphasize their praise. Likewise, "those who
give the c in conjunction with the same. "The believers in Allah and the Last Day" is the
subject and "these it is whom We will give a mighty reward" is its predicate. In the Qur'an of Ibn
Mas'ud, "those who keep up prayers" was in nominative case and according to that, all the four
adjectival phrases would be the subject, and "these it is whom We will give a mighty reward" its
predicate.

at-Tabrisi has said in 


"The grammarians have differed as to why 'those who
keep up prayers' has been revealed in accusative case. Sibawayh and the scholars of Basrah have
said that it is meant so to describe their praise." [Then after mentioning some other
interpretations, he says:] "There is a narration of 'Urwah from 'Aishah that he asked her about the
Divine words, 'those who keep up prayers', and, Êc (5:69), and, Ê c cc c
 c  (20:63), and she said, 'O my nephew! this is the work of the scribes; they made
mistakes in writing'. And there is a narration from some of them ['Uthman] that, 'there are some
[ungrammatical] words in the Book of Allah and the Arabs will soon correct it by their tongues.'
And some of them have said that the phrase: 'those who keep up prayers' was in the nominative
case in the Qur'an of Ibn Mas'ud. such reports are not worthy of attention; the companions could
not teach the people wrong recitals because they were the leaders and had learnt the words of the
Qur'an from the Prophet (s.a.w.)."

The phrase, "but the firmly rooted in knowledge", is the exception from the People of the Book.
As we have explained earlier, their demand from the Prophet (s.a.w.) that he should bring down
to them a book from heaven meant that what the Prophet had brought to them - the Book and the
Wisdom - which confirmed the Divine communications revealed to the Prophets and Messengers
before him, was not enough to attract them to the truth and prove its veracity. Nevertheless, the
Prophet (s.a.w.) had not brought to them save what the prophets before him had brought to their
people, and he lived among them and with them exactly as they had lived among and with their
people. Allah says: 
cccc  ccÊc  c (46:9); c
c cc cc
ccccc Êc
c c c c cÊc  ccÊc c cccc
 cc
c cccÊc  cc cÊcccÊc ccc  (for
ever)... % c
cÊccccc c c Ê Êc cccc Êcc
ccÊc  (21:7-10).

Thus, Allah describes about those People of the Book that they do not have a disposition to
follow the truth nor they are firm in their views; they have no determination nor any opinion.
There were many clear signs which they neglected and many calls to the truth from which they
hindered the people. Of course, those among them who are firmly rooted in knowledge (because
of their firmness in their knowledge and the clarity of the truth before their eyes), and likewise,
those who are true believers among them (because they are disposed to follow the truth), these
two groups of people believe in what has been revealed to you and what was revealed before
you, as they have found out that what has been revealed to you is similar to what was revealed to
all the prophets before you - Nuh and other prophets who came after him.

It appears from the above that:

Žirst: The reason why those People of the Book who followed the Prophet (s.a.w.) have been
given the adjectives "firmly rooted in knowledge", and "the believers". The previous verses have
adversely commented on the People of the Book that they are not firmly rooted in what they
have known, are not firm on any truth even if it was entrusted to them with very firm covenants,
and they do not believe on the communications of Allah and hinder people from them even when
clear proofs have come to them. In this backdrop, these people whom Allah has excepted are
firmly rooted in knowledge and true believers.

íecond: The reason why the previously revealed Books have been mentioned with the Qur'an in
the phrase, "believe in what has been revealed to you and what has been revealed before you".
The purpose is to show that there is no difference between the two revelations.

Third: The Divine words in the coming verse: c

cÊcccc c
cÊc
ccÊccÊc

Ê ccÊ , describe the reason of the belief of these believers.

}
AN: c
cÊcccc c
cÊcccÊccÊc
Ê cc
Ê 
cAs we have said just now, it gives the reason for their belief. The meaning: They have
believed in what has been revealed to you because We have not given you any new thing, new
claim or new aspect which was not found with the previous prophets. The whole affair runs on
one system without any difference. We have revealed to you as We have revealed to Nuh and the
prophets after him. Nuh was the first prophet to come with the Book and a Ê Ê It is the same
as We revealed to Ibrahim and later to his progeny. These People of the Book know them and
understand how they were sent and how they called their people to the Right Path; some were
given a Book as Dawud was given Zabur [Psalms] which was a prophetic revelation. AM was
addressed directly and that was another type of prophetic revelation; and there were others like
Isma'il, Ishaq and Ya'qub who were sent without any Book and they too received prophetic
revelations.

Whatever their peculiarities, all of them were messengers giving good news of Divine reward
and warning against Divine punishment. Allah had sent them to complete His proof against the
people, as they were to explain what was beneficial for them in this life and the hereafter and
what was harmful, in order that the people should not have any proof against Allah after coming.
of the messengers.

}
AN: Êc  

cIt was explained under the verse: c!ccÊc  (3:84)that
the word refers to the prophets from the progeny of Ya'qub.

}
AN: c
ccc c
It is said that the word  means 'the written';
they say Ê (he wrote it), thus az-Zabur is synonymous with c(the written).

}
AN: (We sent)   c cÊc  ccc cc c  
cAs translated, the
word "messengers" is the object and "givers of good news and warners" are its adjectives. It may
also be translated as: The messengers, the givers of good news and the warners; in which case all
three words will be circumstantial words. In ch.2 vr.213 (in vol.2), we have extensively
discussed the meaning of sending of the messengers and completion of proof by Allah against
the people, and that the reason alone is not sufficient to guide the people on the right path unless
the prophets are sent with Divine Laws

}
AN: cÊc c Êc


cWhen unlimited power and unlimited wisdom is
reserved for Allah, then it is impossible for anyone to prevail over Him in argument. Rather, the
conclusive proofs are with Him. Allah says: 
cÊcÊ c cÊc c
(6:149).

}
AN: cÊc c  cc ÊccÊ ccccÊccÊ cc c Êc

 c ccÊc cc  (also)cc   c cÊccc 
cIt is sort
of isolated exception from the rejection of their demand that the Prophet (s.a.w.) should bring
down to them a Book from the heaven. What Allah has described in refutation of their demand
beginning with: c cÊcÊccc cccÊ , means that their
demand has been rejected. The reason for the rejection is that whatever has been brought by the
Prophet (s.a.w.) through the Divine Revelation is certainly not different from the revelations
brought by all other prophets. Whoever claims that he believes in what was brought by those
prophets is duty - bound to believe in what has been brought by this prophet -without any
difference. Now, Allah adds that He bears witness by what He has revealed to His Prophet and
the angels bear witness too and Allah is sufficient for a witness. The item witnessed is that "He
has revealed it with His knowledge". Merely coming down from the heavens was not sufficient
to prove the claim because it could have been done through satanic agencies. The Satan could
have polluted the affairs of Divine guidance by opening in front a wrong path in place of the
right one; or he could have mixed some falsity in the Divine revelation to confuse the minds.
Allah has pointed to such pollution by refuting it in these words: Êc ccÊc c c
c ccc c  ccc
ccÊ c ÊccÊ  c cc cc
cc ccccÊccÊ cccÊ c cÊccc cÊcÊcÊc
c cÊc  ccÊ c ccc
  c Êc c ÊcÊccc
 cÊccccÊ  (72:26-28) Also, Allah says:... c c cÊc c

cÊ c   (6:121) In short, giving witness for coming down of, or sending down the
Book, still leaves the claim somewhat in ambiguity; but the words, "with His Knowledge", make
the meaning crystal clear, and show that Allah has revealed it to His Messenger, and He knew
what He was revealing; He encompasses him and protects him from deception of the Satan.

This witness is for revelation and revelation was through the angels, as is clear from the words of
Allah: 
c
Êc cÊccc 
cc cÊcc cccÊccÊ c
c (2:97); and He has said describing this honored angel:  c c c cÊc
cc
cÊc cÊc
  cc ÊccÊc
c ÊcÊc ccÊc
  c  (to be) cc Êc c  (81:19-21) The adjective, "one (to be)
obeyed", shows that there are other angels under his command and it is they who are mentioned
in ch. 80, vrs. 11-16: cc c cc ÊcccÊ c Êc
  c c c c
Êc cc
  c cÊcÊ c (Our)   cc   In short,
as the angels were the means of bringing the revelation to the Prophet, so they too are witnesses
like Allah and Allah is sufficient as a witness.

To see how Allah has home witness for the Qur'an we should look into the verses which have
thrown challenges to the adversaries. For example: 
cccc
c Êc c
Êcc cÊc ccÊ ccÊccc cÊc cc cÊÊc ccÊc
c  ccÊ  (17:88); cÊccÊc ccÊccc c c ccc
ÊcÊcÊcÊc cÊcc c ccc 
 (4:82); 
cÊc cc
Ê
c cÊ cc  c Êccc  cÊc cccÊ (10:38)

}
AN: c ccÊ c Êc  ccÊ  (men) cÊ c cÊc c
Êc  off ccc

The preceding verses have described the convincing argument for the messengership of His
Messenger showing that his Book was revealed from Allah; also that it is the same sort of
revelation that was sent to the prophets before him, and that it is accompanied by the witness of
Allah and His angels, and enough is He for a witness. Now, this verse establishes the error of
those who disbelieve in Him and hinder others even if they are from the People of the Book.

The speech started with the topic of revelation of the Book from Allah. Now, the word, 'Book',
has been changed to Allah's way Ê cccÊ c  This simple change has
beautifully abbreviated a lengthy premises. It is as though it says: Surely, as for those who
disbelieve and hinder men from this Book and from the. revelation it contains, they are the
disbelievers who hinder people from Allah's way, and those who disbelieve and hinder men from
Allah's way ...

}
AN:  (as for) Ê c Êc  ccc
 ccÊc cc cÊc
c cÊccc
Êc
cÊc
ÊccÊcc c c cccÊ c c ccÊ
c
It re-emphasizes the reality mentioned in the preceding verse. Accordingly, injustice would point
to their hindering men from the way of Allah as is clear in this context. Also, possibly this verse
gives the reason of their straying into a remote error. The meaning is clear.

Traditions
It is narrated in  Ê under the Divine words: ccÊ cÊ cc  c
cc  c, from Ibn Babawayh through his chain from 'Alqamah that as-Sadiq
(a.s.) said, c , in a Ê Ê
"Did not they ascribe to Mary bint'Imran that she was made
pregnant by a carpenter named Yusuf?"

al-Qummi writes under the words of Allah: cÊc ccccÊc
ccÊc ccÊc

 c c c cÊ ccÊ cÊ "Narrated to me my father, from al-Qasim ibn
Muhammad, from Sulayman ibn Dawud al-Minqari, from Abu Hamzah, from Shahr ibn
Hawshab that he said, 'al-Hajjaj said to me, "O Shahr! one verse of the Book of Allah has
fatigued me." I said, "O Amir which verse is it?" He said, "The verse: cÊc ccccÊc

ccÊc ccÊc c c c cÊ ccÊ cÊ By Allah! certainly I
sentence a Jew or a Christian and he is beheaded. And I stare at him but I don't see him moving
his lips until he dies." I said, "May Allah ameliorate the Amir! This verse doesn't mean what you
have interpreted." He said, "How is it?" I said, "Surely'Isa will come down to this world before
the Day of Resurrection. Then no follower of any religion, Jew or non-Jew, will remain but he
would believe in him before his death and he will pray behind al_Mahdi." He said, "Woe unto
thee! From where did you get it, and whence have you brought it?" I said, "Narrated it to me
Muhammad ibn 'All ibn al-Husayn ibn 'Ali ibn Abi Talib (a.s.)." He said, "By Allah! you have
brought it from a pristine spring." '" ( )

as-Suyuti writes: Ibnu'l-Mundhir has narrated from Shahr ibn Hawshab that he said, "al-Hajjaj
said to me, 'O Shahr! There is a verse in the Book of Allah that whenever I read it, something
happens against it in my mind. Allah has said: cÊc ccccÊc
ccÊc cc
Êc c c c cÊ ccÊ cÊ; and prisoners are brought before me and I kill
them but I do not hear them saying anything.' I said to him, 'This has not been explained to you
in a correct way. When a Christian dies, the angels hit from the front and from behind and say:
"O wicked! The Messiah about whom you believed that he was god or son of god or one of the
three persons is (in fact) servant of Allah, His Spirit and His Word." So, he believes when his
belief would not benefit him at all. And when a Jew dies, the angels hit him from the front and
from behind and say: "O wicked! The Messiah whom you thought that you had killed him is (in
fact) the servant of Allah and His Spirit." So, he believes in'Isa when that belief would not
benefit him at all. At the time of coming down of'Isa the living People of the Book will believe
in him as their dead ones had believed.' He said, 'From where have you taken it?' I said, 'From
Muhammad ibn 'Ali.' He said, 'Surely you have taken it from its mine.'" Then Shahr said, "By
Allah! No one had narrated it to me except Umm Salamah; but I liked to irritate him." (
Ê)

The a thor says: as-Suyuti has also narrated it in abbreviated form from 'Abd ibn Hamid and
Ibnu'l-Munthir, from Shahr ibn Hawshab from Muhammad ibn 'Ali ibn Abi Talib (and that is
Ibnu'l-Hanafiyyah). Apparently, Shahr ibn Hawshab had narrated from Muhammad ibn 'Ali but
the later narrators differed in identification whether it was Ibnu'l-Hanafiyyah or al-Baqir (a.s.).
However, as you see the tradition supports the explanation we gave earlier for this verse.

as-Suyuti says: Ahmad, al-Bukhari, Muslim and al-Bayhaqi (in  c c  ) have
narrated that the Messenger of Allah (s.a.w.) said, "How will your condition be when the Son of
Maryam will descend among you and your Imam will be from among you?" (  .)

Ibn Marduwayh has narrated from Abu Hurayrah that he said: The Messenger of Allah (s.a.w.)
has said, "It is not far that will descend among you the son of Maryam, a just ruler; he will kill
Dajjal and the pig, and will break the cross, and will remove the
Ê and will take over the
property and there will be one 
Ê for Allah the Lord of the worlds. Read if you want: c
Êc ccccÊc
ccÊc ccÊc c c c cÊ ccÊ cÊ,
before the death of'Isa son of Maryam." (Abu Hurayrah repeated this phrase three times) (ibid.)

The a thor says: There are nearly mutawatir traditions describing the descension of'Isa (a.s.) at
the time of the appearance of al-Mahdi (a.s.) from the Sunni chains of narrators and likewise,
from the Shi'i chains from the Prophet and the Imams of the Ahlulbayt (a.s.).

al-Harith ibn Mughirah narrates from Abu 'Abdillah (a.s.) about the words of Allah: And there is
not one of the People of the Bookbut he must certainly believe in him before his death,- and on
the Day  Resurrection, he ('Isa) shall be a witness over them, that he said, "It means the
Messenger of Allah (s.a.w.). (at-Tafsir, al-Ayyashi)
The a thor says: Its apparent meaning goes against the apparent context of the verses which
deal with the affairs of'Isa (a.s.). Yet, it is possible to justify it on the principle of the flow of the
Qur'an. Then the meaning will be as follows: When the Messenger of Allah (s.a.w.) was sent and
he brought a Book and a shari'ah which abrogated the shari'ah of'Isa (a.s.), then it was incumbent
on all the People of the Book to believe in him, and the belief in Muhammad (s.a.w.) included
the belief in'Isa (a.s.) and other preceding prophets. Now, if a man of the Book comes to realize
at the time of his death after the advent of Muhammad (s.a.w.) that'Isa (a.s.) was true messenger
then that realization will come together with the realization of the veracity of Muhammad
(s.a.w.)'s messengership. In this way, a man of the Book would only be counted as believing
in'Isa (a.s.) if he believed in Muhammad (s.a.w.) in the first place and in'Isa (a.s.) as a secondary
matter. It is Muhammad (s.a.w.), after the advent of Islam, in whom every man of the Book
should believe in reality and it is he who will be a witness over them on the Day of Resurrection
although,'Isa (a.s.)'s position is similar to this and there is no contradiction in both beliefs; and
the following tradition somewhat shows the same meaning.

Ibn Sinan narrates from Abu 'Abdillah (a.s.) concerning the words of Allah: cÊc ccc
cÊc
ccÊc ccÊc c c c cÊ ccÊ cÊcccÊcc
c  cÊ ('Isa) Êccc  ccÊ, that he said, "The belief of the People of
the Book will be for Muhammad (s.a.w.).''   

Jabir narrates from Abu Ja'far (a.s.) that he said concerning the same verse, "There is no one
from all the religions but, when dying, he certainly sees the Messenger of Allah (s.a.w.) and the
Commander of the Believers (a.s.), be he from the ancient ones or the later (people)."   

The a thor says: Obviously, the tradition is based on the flow of the Qur'an. Apart from that,
the tradition does not say clearly that what the Imam (a.s.) had mentioned was as an exegesis of
the verse; there is a possibility that it was a separate matter which the Imam described when
speaking on this verse. We may find many such examples in the traditions.

al-Mufaddal ibn 'Umar said, "I asked Abu 'Abdillah (a.s.) about the words of Allah: cÊc c
cccÊc
ccÊc ccÊc c c c cÊ ccÊ cÊ The
Imam (a.s.) said, 'This verse was revealed especially about us. No one from the progeny of
Fatimah dies and departs from this world until he acknowledges the Imam and his Imamate; as
the sons of Ya'qub acknowledged (the superiority of) Yusuf when they said:  cÊcÊc
Ê c cÊ ccc c (12:91)c  

The a thor says: The tradition is a solitary one and it is   There are other traditions of the
same meaning which have been narrated under the words of Allah: Êc
cc Ê  c c
Êc cÊ c Êc
cÊ ccc c  cccÊc cÊc Êc  cÊ  c
c cc cccÊc cÊc Êc cÊc c cccÊc cÊc Êc cÊc
 c c ccÊ c
 
cÊ c cÊc Ê Êc cÊc c (35:32);
and we shall write there on this topic in detail, God willing.

Zurarah and Humran have narrated from Abu Ja'far and Abu 'Abdillah (a.s.) that they said:
c
cÊcccc c
cÊcccÊccÊc

Ê ccÊ  Thus
every revelation was gathered for him (Muhammad, s.a.w.)."   

The a thor says: Apparently, it means that the revelation sent to the Holy Prophet (s.a.w.) was
not unfamiliar to them which would have caused deviation from the path and difference in the
prophetic call. It doesn't mean that every revelation sent to every prophet with all its peculiarities
was sent to the Messenger of Allah (s.a.w.), because such a notion has no meaning. Nor does it
mean that the revelation sent to him is so comprehensive that all previous Ê Ê are included
in it, because the topic of the verse is unrelated to this them. The following tradition supports the
meaning given by us.

al-Kulayni narrates through his chains from Muhammad ibn Salim that Abu Ja'far (a.s.) said,
Allah said to Muhammad (s.a.w.): c
cÊcccc c
cccÊcc
Êc

Ê ccÊ ; and every prophet was ordered (to follow) the way and (the good)
custom." ( )

Abu Hamzah ath-Thumali narrates from Abu Ja'far (a.s.) that he said, "And there were between
Adam and Nuh prophets unknown and manifest and for this reason, they were not mentioned in
the Qur'an, they were not named as the manifest prophets have been named and this is the
meaning of the words of Allah, the Mighty, the Great: cc  c
cÊc cc
ccÊc
 to  c c   [4:164] It means that I have not named the
hidden prophets as I have named the manifest ones." ( , al-'Ayyashi)

The a thor says: This tradition has been narrated in  from 'Ali ibn Ibrahim, from his
father, from al-Hasan ibn Mahbub, from Muhammad ibn Fudayl, from Abu Hamzah, from Abu
Ja'far (a.s.); and that tradition says: "There were among the prophets who remained concealed
and that is why they were not mentioned in the Qur'an, they were not named as were named the
manifest prophets; and this is the word of Allah, the Mighty, the Great: c  c
cÊ
(already)  ccccc  c
cÊcc cc It means that
I have not named the hidden prophets as I have named the manifest ones. In any case, the
tradition means to say that Allah did not mention the stories or the names of those prophets who
had remained unknown, while He has mentioned the stories of some of the well-known prophets
and named some of them. The words "It means that I have not named the hidden prophets could
possibly be from the narrator.

Abu Hamzah ath-Thumali says, "I heard Abu Ja'far (a.s.) saying:  cÊc c  cc
 ÊccÊ ccc about 'Ali, ÊccÊ cc c Êc c ccÊc
 cc  (also); c   c cÊccc  c , al-'Ayyashi)

The a thor says: al-Qummi has narrated this theme in his   through his chain of
narrators from Abu Basir, from Abu 'Abdillah (a.s.). It is based on the flow of the Qur'an and
applies the verse on a proper example; because there are in the Qur'an verses which were
revealed concerning the Êc 'Ali (a.s.). It doesn't want to say that there was alteration in
the Qur'an; nor can it be taken to be a particular recital ofthis verse by the Imam (a.s.).

Likewise, it has been narrated in  and  c al-Ayyashi from Abu Ja'far (a.s.) and in
 c al-Qummi from Abu 'Abdillah (a.s.) that they recited:  (as for) Ê c Êc
  ccc 
   to the progeny of Muhammad (usurping) their right, Êc cc
 cc cÊ (4:168) Alsoit has been narrated in 
 from Abu Ja'far
(a.s.) that he said about the words  Allah: cÊc  (Muhammad, s.a.w.) Ê c
ccc ÊcÊ, that is, with the Êc him whose Ê Allah has ordered." All
these traditions are to be interpreted like the previous one.

Chapter 4 - An-Nisa (The Women), Verses

170-175
ϥ
͉ Έ˶ϓ˴ ˸΍ϭ˵ήϔ˵ ˸ϜΗ˴ ϥ˶·ϭ˴ ˸ϢϜ˵ ϟ͉ ΍˱ή˸ϴΧ ˴ ˸΍Ϯ˵Ϩϣ˶ ΂˴ϓ ˸ϢϜ˵ Α͋έ͉ Ϧ˶ϣ ϖ ͋Τ ˴ ˸ϟΎ˶Α ϝ
˵ Ϯ˵γή͉ ϟ΍ Ϣ˵ ϛ˵ ˯˴ Ύ˴Ο ˸Ϊϗ˴ α˵ Ύ͉Ϩϟ΍ Ύ˴Ϭϳ͊΃˴ Ύ˴ϳϭ˴ Ύ˴Ϥδ ͉ ϟ΍ ϲ˶ϓ Ύ˴ϣ Ϫ˶ Ϡ͉ϟ˶ Ύ˱Ϥϴ˶Ϡϋ ˴ Ϫ˵ Ϡ͉ϟ΍ ϥ ˴ Ύ˴ϛϭ˴ ν˶ ˸έϷ ˴ ΍˴ϭ Ε ˶ ΍
Ύ˱Ϥϴ˶ϜΣ ˴ {170} ΍ ϰ˴δϴ˶ϋ ΢ ˵ ϴ˶δϤ˴ ˸ϟ΍ Ύ˴Ϥϧ͉·˶ ϖ ͉Τ ˴ ˸ϟ΍ ϻ
͉ ·˶ Ϫ˶ Ϡ͉ϟ΍ ϰ˴Ϡϋ˴ ˸΍Ϯ˵ϟϮ˵ϘΗ˴ ϻ ˴ ϭ˴ ˸ϢϜ˵ Ϩ˶ ϳ˶Ω ϲ˶ϓ ˸΍Ϯ˵Ϡ˸ϐ˴Η ϻ˴ Ώ ˶ Ύ˴ΘϜ˶ ˸ϟ΍ Ϟ˴ ˸ϫ΃˴ Ύ˴ϳ Ϫ˵ Θ˵ Ϥ˴ Ϡ˶ϛ˴ ϭ˴ Ϫ˶ Ϡ͉ϟ΍ ϝ
˵ Ϯ˵γέ˴ Ϣ˴ ϳ˴ ˸ήϣ˴ Ϧ˵ ˸Α
˲Ρϭ˵έϭ˴ Ϣ˴ ϳ˴ ˸ήϣ˴ ϰ˴ϟ·˶ Ύ˴ϫΎ˴Ϙ˸ϟ΃˴ γ ˵ ˲ΪΣ ˶ ΍˴ϭ ˲Ϫϟ˴·˶ Ϫ˵ Ϡ͉ϟ΍ Ύ˴Ϥϧ͉·˶ ˸ϢϜ˵ ϟ͉ ΍˱ή˸ϴΧ ˴ ˸΍Ϯ˵ϬΘ˴ ϧ΍ ˲ΔΛ˴ ϼ˴Λ ˸΍Ϯ˵ϟϮ˵ϘΗ˴ ϻ ˴ ϭ˴ Ϫ˶ Ϡ˶γ
˵ έ˵ ϭ˴ Ϫ˶ Ϡ͉ϟΎ˶Α ˸΍Ϯ˵Ϩϣ˶ ΂˴ϓ Ϫ˵ ˸Ϩϣ͋ Ύ˴ϣ Ϫ˵ ϟ͉ ˲Ϊϟ˴ϭ˴ Ϫ˵ ϟ˴ ϥ ˴ Ϯ˵Ϝϳ˴ ϥ˴΃ Ϫ˵ ϧ˴ Ύ˴Τ˸Β
ϼ
˱ ϴ˶ϛϭ˴ Ϫ˶ Ϡ͉ϟΎ˶Α ϰ˴ϔϛ˴ ϭ˴ ν ˶ ˸έϷ ˴ ΍ ϲ˶ϓ Ύ˴ϣϭ˴ Ε΍˴ϭΎ˴Ϥδ ͉ ϟ΍ ϲ˶ϓ{171} ϒ ˴ Ϝ˶ Ϩ˴Θ˸δϳ˴ Ϧ͉ϟ Ϧ˴ϣϭ˴ ϥ ˴ Ϯ˵Αή͉ Ϙ˴ Ϥ˵ ˸ϟ΍ Δ˵ ˴Ϝ΋˶ ϼ˴Ϥ˸ϟ΍ ϻ˴ ϭ˴ Ϫ˶ Ϡ͉ϟ͋ ΍˱Ϊ˸Βϋ ˴ ϥ ˴ Ϯ˵Ϝϳ˴ ϥ˴΃ ΢ ˵ ϴ˶δϤ˴ ˸ϟ΍
Ύ˱όϴ˶ϤΟ ˴ Ϫ˶ ˸ϴϟ˴·˶ ˸Ϣϫ˵ ή˵ θ
˵ ˸Τϴ˴ δ
˴ ϓ˴ ˸ήΒ˶ ˸ϜΘ˴ ˸δϳ˴ ϭ˴ Ϫ˶ Η˶ Ω˴ Ύ˴Βϋ
˶ ˸Ϧϋ ˴ ˸ϒϜ˶ Ϩ˴Θ˸δϳ˴ {172} ΰ˶ ϳ˴ ϭ˴ ˸Ϣϫ˵ έ˴ Ϯ˵Ο΃˵ ˸Ϣ˶Ϭϴ͋ϓϮ˴ ϴ˵ ϓ˴ Ε ˶ Ύ˴Τϟ˶Ύ͉μϟ΍ ˸΍Ϯ˵ϠϤ˶ ϋ ˴ ϭ˴ ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶ά͉ϟ΍ Ύ͉ϣ΄˴ϓ˴ Ϧ͋ϣ Ϣ˵ϫΪ˵ ϳ
ϥ
˶ ϭ˵Ω Ϧ͋ϣ Ϣ˵Ϭϟ˴ ϥ ˴ ϭ˵ΪΠ ˶ ϳ˴ ϻ ˴ ϭ˴ Ύ˱Ϥϴ˶ϟ΃˴ Ύ˱Α΍˴άϋ ˴ ˸ϢϬ˵ Α˵ά͋ ό˴ ϴ˵ ϓ˴ ˸΍ϭ˵ήΒ˴ ˸ϜΘ˴ ˸γ΍˴ϭ ˸΍Ϯ˵ϔϜ˴ Ϩ˴Θ˸γ΍ Ϧ˴ ϳ˶άϟ͉΍ Ύ͉ϣ΃˴ϭ˴ Ϫ˶ Ϡ˶˸πϓ˴ ΍˱ήϴ˶μϧ˴ ϻ ˴ ϭ˴ Ύ̒ϴϟ˶ϭ˴ Ϫ˶ Ϡ͉ϟ΍{173} ˸Ϊϗ˴ α ˵ Ύ͉Ϩϟ΍ Ύ˴Ϭϳ͊΃˴ Ύ˴ϳ
˸ϴϟ˴·˶ Ύ˴Ϩ˸ϟΰ˴ ϧ˴΃ϭ˴ ˸ϢϜ˵ Α͋έ͉ Ϧ͋ϣ ˲ϥΎ˴ϫ˸ήΑ˵ Ϣ˵ϛ˯˴ Ύ˴Ο Ύ˱Ϩϴ˶Βϣ͊ ΍˱έϮ˵ϧ ˸ϢϜ˵ {174} Ϟ ˳ ˸πϓ˴ ϭ˴ Ϫ˵ ˸Ϩϣ͋ Δ˳ Ϥ˴ ˸Σέ˴ ϲ˶ϓ ˸ϢϬ˵ Ϡ˵Χ ˶ ˸Ϊϴ˵ δ
˴ ϓ˴ Ϫ˶ Α˶ ˸΍Ϯ˵Ϥμ˴ Θ˴ ˸ϋ΍˴ϭ Ϫ˶ Ϡ͉ϟΎ˶Α ˸΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳ˶άϟ͉΍ Ύ͉ϣ΄˴ϓ˴
Ύ˱Ϥϴ˶ϘΘ˴ ˸δϣ͊ Ύ˱σ΍˴ήλ ˶ Ϫ˶ ˸ϴϟ˴·˶ ˸ϢϬ˶ ϳ˶Ϊ˸Ϭϳ˴ ϭ˴ {175}
{170} O people! Surely the Messenger has come to you with the truth from your Lord, therefore
believe, (it shall be) good for you; and if you disbelieve, then surely whatever is in the heavens
and the earth is Allah's; and Allah is Knowing, Wise. {171} O People of the Book! do not
exceed the limits in your religion and do not speak about Allah except the truth; the Messiah,'Isa
son of Maryam is only a Messenger of Allah and His Word which He conveyed to Maryam and a
spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is
better for you; Allah is only one God: far be it from His glory that He should have a son;
whatever is in the heavens and whatever is in the earth is His; and Allah is sufficient for a
Protector. {172} The Messiah does by no means disdain that he should be a servant of Allah, nor
do the angels who are near to Him, and whoever disdains His worship and is proud, He will
gather them all together to Himself. {173} Then as for those who believe and do good, He will
pay them fully their rewards and give them more out of His grace; and as for those who disdain
and are proud, He will chastise them with a painful chastisement. And they shall not find for
themselves besides Allah a guardian or a helper. {174} O people! Surely there has come to you
manifest proof from your Lord and We have sent to you clear light. {175} Then as for those who
believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and
guide them to Himself on a straight path.

Commentary
In previous section Allah had rebutted their demand to His Messenger (s.a.w.) that he should
bring to them a book from the heaven; and clearly stated that the Messenger has come with truth
from his Lord, and the Book which he has brought from Him was a convincing proof in which
there was no doubt. Consequently, it was perfectly right to call in this section all the people to
believe in the Messenger of Allah (s.a.w.) and the Book brought by him.

It was also described that all His messengers and prophets, including'Isa (a.s.), were sent on one
pattern, with similar framework and comparable religion; and that was the pattern of revelation
from Allah. It was but natural that the Prophet (s.a.w.) should call the Christians (being the
People of the Book and revelation) not to exceed the limit in their religion; rather they should
join hands with all other monotheist believers by believing about'Isa (a.s.) what they and others
do believe about other prophets: that they were the servants of Allah and messengers to His
creation.

Allah has begun this section of His speech by calling all the people to believe in His Messenger
(s.a.w.) because the previous section had clearly described the truth of his prophethood when He
has said: c
cÊcccc c
cccÊccÊc

Ê ccÊ 

Then He calls them not to exceed the limit concerning'Isa (a.s.) because'Isa (a.s.)'s status has
been described in the above verses.

Then He calls them to follow His Book, that is the Honoured Qur'an, because it was described
clearly in the last part of the previous section: cÊc c  cc ÊccÊ cc
ccÊccÊ cc c Êc c 

}
AN: c

ccÊc cÊ cccc ÊcÊcÊccc c

Êc , (it shall be) cc; It
is addressed to all the people, be they the People of the Book, or others, and it branches out from
the previous speech addressed to the People of the Book. Now, the talk is addressed to the whole
mankind because the Prophet's messengership was all-encompassing and the belief in the
Messenger was incumbent for all.

The phrase, Êc (translated here as: [it shall be] good for you) is grammatically the
circumstantial clause of the verb 'believe'. It is a concomitant condition and would literally
means: believe as it is inseparable virtue of belief that it is good for you.

}
AN: c cc  cÊc c Êc c cÊcÊ ccÊcÊc cÊ c
cÊc c c

If you
disbelieve, that disbelief will not increase anything to you nor decrease anything from Allah.
Everything that is in the heavens and the earth belongs to Allah. It is impossible for anyone to
take away anything from Allah because it exclusively belongs to Him. All that is in the heavens
and the earth is by nature a property of Allah who has no partner or colleague. To say that a thing
exists, is exactly the same as saying that it belongs to Allah. How can a thing be removed from
Allah's Ownership as long as it exists?

This verse is a comprehensive and all-encompassing speech; the deeper you contemplate it, the
finer the points come before your eyes; and a comprehensive and wonderous vista appears before
you. When you will look at the comprehensive Ownership of Allah which covers the things and
their effects, you will find out wonderful connotations of belief and disbelief, obedience and
disobedience. It will do you good to ponder on it more and more.

QUR'AN: c
ccÊc ccccÊc   c cc  cccc
cc

Êc
cÊcÊ

Apparently, it is addressed to the Christians because it describes the affairs of the Messiah (a.s.).
They have been addressed with the words "People of the Book" which is a common adjective
covering Jews and Christians both. But it was preferred because their being among the People of
Book demands that they should not exceed the limit of what Allah has revealed and explained in
His Books, and one of the things described therein is that they should not speak about Allah
except the truth.

Also, it could be an address to both the Jews and the Christians because the Jews too were not
different from the Christians in their exceeding in religion and speaking about Allah other than
truth, as Allah has said: cÊc¥ c 
c#c cÊc ccÊ (9:30). Also, He says:
ÊcÊccÊ c Ê ccÊ c cc  c  cÊ (9:31); 
c c
c
cÊc cccc cc c ccc (that) cc c Êccc
Ê cc  c  cÊ (3:64).

In view of this interpretation, the words: Êc Ê c c cc ccc c
cÊ narrows the talk after its generality, by addressing a particular group of the audience
regarding its particular straying. However, this view does not correspond with the context: The
words, "the Messiah,'Isa son of Maryam is only a Messenger of Allah...", give apparently the
reason for the preceding clause, "do not exceed the limits in your religion". [As the two
sentences are connected together, it follows that the verse is addressed to the Christians only.]
The title, "the Messiah", has been further explained with the words, '"Isa son of Maryam"; this
explicit mention of his and his mother's names prevents the word, Messiah, to be explained or
applied to some other person. Also, it proves that he was a human being, created, like any human
being born of his mother, c c
c Ê Êcccc
it explains the meaning
of the 'word1; he was the word 'Be', which was conveyed to Maryam. His creation had not taken
place through normal causes like marriage and father. Allah says: Êc c Êcc
  c
ÊccÊ cccccc  cc 
c cc c (3:47). In fact, everything is the
word of Allah; however, other things come into being through the agency of normal cause,
while'Isa (a.s.) was born without some of the normal causes. That is why he was called "the
Word", cc
 cc 
The spirit is from the command. Allah says: 
cÊc c c
cÊcccc  (17:85); as'Isa (a.s.) was the creative word, "Be" and it is a
command, therefore, he was called "the spirit". We have discussed this verse in detail in the third
volume of this book.28

}
AN:  cÊc cÊcc c  cc ccÊc c c cc

ccÊc ccc
It is
based on the beginning clauses and springs from the words: Êc Ê c ccc c
cc ccÊ In this situation, you are obligated to believe in the prescribed way,
that is, belief in Allah and His Lordship and His messengers (including'Isa a.s.) and their
prophethood. "and say not, Three." Desist from the belief in trinity. This desistance or this belief
in Allah and His messengers and rejection of trinity is good for you. "Three" refers to the three
persons of trinity, Father, Son and Holy Ghost. We have discussed it in detail in the third
chapter, "The Family of'Imran".

The words, "nor do the angels who are near to Him", extend the talk to the angels because the
argument exactly applies to them too, as the polytheists of Arabia used to say that they were the
daughters of Allah. The sentence is a digression from the main topic.

The verse refers to'Isa (a.s.) as the Messiah and describes the angels as the near ones; and in this
way alludes to the reason why they would not disdain Allah's worship. How can'Isa disdain the
worship of Allah when he is the Messiah; anointed and blessed; or the angels when they are near
to Allah? Had there been any possibility of their disdaining Allah's worship, Allah would not
have blessed'Isa (a.s.) nor brought the angels nearer. By the way, Allah has depicted Messiah too
as the one near to Allah, as He says:... Êccc cÊ c ccÊcÊccc
Ê c Êccc (to Allah), (3:45).

}
AN: c Êc   c c  Ê
cc c
cc cÊcÊccÊcc

  : It points to the condition of the Messiah and the angels, and gives the reason why
they wouldn't disdain His worship. How can they do so when they know that those who disdain
His worship and are proud - be they human beings, jinn or angels - will be gathered all together
to Him and will be requited according to their deeds? The Messiah and the angels believe in Him
and fear Him and know these realities.

We have said that the words, "and whoever disdains His worship and is proud" show that the
Messiah and the near angels are fully aware that the disdainers shall be gathered to Him all
together. This idea is depicted by the word, "and is proud". Mere disdaining, if it is not the result
of pride, does not attract Divine wrath, as happens in those who are ignorant or weak; but if the
Messiah and the angels were to disdain His worship it would only be a result of pride because
they know the status of their Lord. The meaning of the verse would be that they are well aware
that "whoever disdains His worship and is proud..."

The words, "will gather them all together" encompass good servants as well as bad ones. This
paves the way for the categorization coming in the next verse: Êc ccÊ c Êc cc
ccc c
cÊccÊ c  cc cÊcccc ccc cc
Ê c Êc  ccc
cc cÊ  cÊc Êcc
 cÊ  

}
AN: cÊc Êcc ccÊ  c  cÊcc cccÊ


The
negation of guardian or helper stands face to face with their belief in Divinity of Messiah and the
angels.

}
AN: c

ccÊcÊ cccc  c
ccc cc

cÊc
cccc Ê
ar-Raghib has said:  Ê (exposition of argument). It is on the
paradigm  like 
Ê Some people say that it is a verbal noun of ÊcÊ (it
became white)." In any case, it is a verbal noun. Sometimes, it is used in the meaning of active
participle, e.g., when it is used for the argument and proof itself.

The light refers to the Qur'an as the word "sent down to you" shows. Possibly, the "manifest
proof also means the same. Thus, the two sentences do strengthen each other.

Another possibility: The light may mean the Prophet (s.a.w.). This idea is strengthened when we
see that the verse comes in the wake of the verses showing the truthfulness of the Prophet in his
prophethood and the revelation of the Qur'an from Allah; and then realize that the verse has
branched from the previous verses. Also, the words of Allah in the coming verse: cÊ cc
 , support this view, as we have explained in the chapter of "The Family of'Imran" verse 101
(c ÊcÊ c ccÊcÊc c c ccÊc  Êc
Ê) that holding fast to
Allah means accepting His Book and following His Messenger.

}
AN: Êc ccÊ c Êc c cÊccÊ cc cc c cÊcc
c c ccccc cÊcc  ccc  Êc
Ê
It describes the
reward of those who follow the proof of their Lord and the light which has descended from Him.
The verse is drawn from the preceding verse which describes the reward of those who believe
and do good: Êc ccÊ c Êc ccccc c
cÊccÊ c  c
c cÊcccc c (3:57). Perhaps, that is why this verse does not mention
the recompense of those who shrink from following the proof and the light. As the same
punishment as mentioned in the previous verse applies in this case too, there was no need to
repeat it again; this verse has shown that the reward of the followers here is the same as that
given to the followers in the preceding verse; and there are only two groups: the followers and
the transgressors.

Accordingly, the clause in this verse, "He will cause them to enter into His mercy", goes parallel
to: c c
cÊccÊ c  , and it is the garden. And the word 'grace' in this verse is
parallel to the clause in that verse: c cÊcccc c The ending clause, "and
guide them to Himself on a straight path" gives the result of holding fast to Allah (mentioned in
this verse) as Allah says: c ÊcÊ c ccÊcÊc c c ccÊc  Êc

Ê (3:101).

Chapter 4 - An-Nisa (The Women), Verse 176

ϒ
˵ ˸μϧ˶ Ύ˴ϬϠ˴ϓ˴ ˲Ζ˸Χ΃˵ Ϫ˵ ϟ˴ϭ˴ ˲Ϊϟ˴ϭ˴ Ϫ˵ ϟ˴ β ˴ ˸ϴϟ˴ Ϛ ˴ Ϡ˴ϫ˴ ˲΅ή˵ ˸ϣ΍ ϥ ˶ ·˶ Δ˶ ϟ˴ϼ˴Ϝ˸ϟ΍ ϲ˶ϓ ˸ϢϜ˵ ϴ˶Θ˸ϔϳ˵ Ϫ˵ Ϡ˴˷ϟ΍ Ϟ
˶ ϗ˵ Ϛ˴ ϧ˴ Ϯ˵Θ˸ϔΘ˴ ˸δϳ˴ Ύ˴Θϧ˴ Ύ˴ϛ ϥ˶Έϓ˴ ˲Ϊϟ˴ϭ˴ Ύ˴Ϭϟ˴˷ Ϧ˵Ϝϳ˴ ˸Ϣϟ˴˷ ϥ˶· Ύ˴ϬΛ˵ ή˶ ϳ˴ Ϯ˴ ϫ˵ ϭ˴ ϙ ˴ ή˴ Η˴ Ύ˴ϣ
Μ˴ Ϡ˵Μ˵˷ϟ΍ Ύ˴ϤϬ˵ Ϡ˴ϓ˴ Ϧ
˶ ˸ϴΘ˴ Ϩ˴ ˸Λ΍˸ϢϜ˵ ϟ˴ Ϫ˵ Ϡ˴˷ϟ΍ Ϧ
˵ ϴ˶˷ Β˴ ϳ˵ Ϧ
˶ ˸ϴϴ˴ Μ˴ ϧ˵Ϸ΍ φ ˶˷ Σ
˴ Ϟ˵ ˸Μϣ˶ ή˶ ϛ˴ ά˴˷ Ϡ˶Ϡϓ˴ ˯Ύ˴δϧ˶ ˴ϭ ϻ
˱ Ύ˴Οέ˶˷ Γ˱ Ϯ˴ ˸Χ·˶ ˸΍Ϯ˵ϧΎ˴ϛ ϥ˶·ϭ˴ ϙ ˴ ή˴ Η˴ Ύ˷Ϥ˴ ϣ˶ ϥ
˶ Ύ ˲Ϣϴ˶Ϡϋ ˴ ˯˳ ˸ϲη˴ Ϟ ˶˷ Ϝ˵ Α˶ Ϫ˵ Ϡ˴˷ϟ΍˴ϭ ˸΍Ϯ˷Ϡ˵π
˶ Η˴ ϥ˴΃
{176}
{176} They ask you for a decision of the law. Say: "Allah gives you a decision concerning the
person who has neither parents nor offspring; if a man dies (and) he has no child and he has a
sister, she shall have half of what he leaves, and he shall be her heir if she has no child; but if
there be two (sisters), they shall have two-thirds of what he leaves; and if there are brothers (and
sisters), men and women, then the male shall have the like of the portion of two females; Allah
makes clear to you, lest you err; and Allah knows all things".

Commentary
The verse explains the prescribed shares of consanguine or agnate relatives - other than the
parents and the children as the explanatory traditions make clear. The shares of relatives - other
than the parents and the children - described in the beginning of the chapter, were related to the
uterine relatives as the prophetic traditions had explained. It may also be understood from the
fact that the shares prescribed here are greater than those described in the beginning of the
chapter. It is inferred from the verses that the males' share is greater than that of females.

}
AN: Êc cccc ccÊc c

cÊc  ccc c c
Êc
 c ÊcÊ c Êc
 cc
 c ccc  (and) ÊcÊ ccÊ 
In
previous verses of this chapter, we have given the meaning of    (seeking decision), 
 (giving decision) and Ê (a relative other than the parents and children).
"he has no child": It encompasses male and female children as is understood when the word,
child, is used without any restriction, at-Tabrisi has said in 
cc
"It means he has
neither child nor parent; according to consensus, parent is omitted but understood in this verse."
Moreover, if either parent were present, the verse would not have neglected prescribing his/her
share. Therefore, it is understood that they are not present.

}
AN: cÊcÊ cc c Êc ÊcÊcÊcc ÊcÊc ccÊc ÊccÊcÊ c c

ÊcÊ ccÊ : It describes the share of the sister from her brother and share of the brother
from his sister. It also implies the share of the sister from her sister and share of the brother from
his brother; if there were difference in the shares of the latter two, the verse would have
mentioned it clearly, "he shall be her heir", it means that if there is a brother in place of the sister,
he will take the whole inheritance, "but if there be two (sisters), they shall have two-thirds of
what he leaves; and if there are brothers (and sisters), men and women, then the male shall have
the like of the portion of two females," that is, the share of two sisters. The share of the brothers
and sisters will remain the same whether the deceased was male or female.

The verse has explicitly explained the shares of one sister, one brother, two sisters and a mixed
group of brothers and sisters. Other prescribed shares may be understood from the above. For
example: two brothers will inherit the whole property dividing it half and half; it is known from
the share of one brother who takes the whole property; likewise, if there is a brother and a sister,
they will be governed by the clause, "and if there are brothers (and sisters), men and women,
then the male shall have the like of the portions of two females". Moreover, the traditions have
clearly explained it.

The above shares will apply when there are only agnate or only consanguine relatives. However,
if both types of relatives gather together, for example: a consanguine sister with an agnate sister,
the agnate will get nothing, as we have discussed it under the verses in the beginning of the
chapter.

}
AN: Êc cccc cc

The literal translation of the end clause will
be: that you err; but it implies "lest you err"; such usage is found in every language. 'Amr ibn
Kulthum has said, "We made haste in your entertainment that you abuse us", that is, lest you
abuse us.

Traditions
Jabir ibn 'Abdillah al-Ansari said, "I was sick and I had nine -or seven - sisters. The Prophet
came to me and blowed at my face and I became conscious. Then I said, 'O Messenger of Allah!
should not I bequeath two-third to my sisters?' He said, 'Good.' I said, 'A part of it?' He said,
'Good.' Then he went out and left me. Again he returned to me and said, 'O Jabir! I do not see
you dying from this illness of yours and surely Allah has sent down regarding the share of your
sisters and has prescribed for them two-third.'" They said, "Jabir used to say, 'This verse was
revealed for me.'" 
c
The a thor says: A tradition is narrated in c-Ê which is near to this in
meaning.

Ibn Abi Shaybah, al-Bukhari, Muslim, at-Tirmidhi, an-Nasa'i, Ibn Dans, Ibn Jarir, Ibnu'l-
Mundhir and al-Bayhaqi (in his   have narrated from al-Bara' that he said, "The last
complete Ê to be revealed is 'Bara'ah' [or 'at-Tawbah', ch.9] and the last verse to be revealed
is the end of the chapter, 'Women': Êc cccc ccÊc c
cÊc  ccc
 c cÊc
 c ÊcÊ c Êc
 cc
 cÊ

The a thor says: The same book narrates various traditions that the Messenger of Allah (s.a.w.)
and the companions used to call it 'the verse of the summer'. at-Tabrisi says in 
c

"It was because Allah had revealed two verses about Ê; one in the winter; and it is the
one which is placed in the beginning of this chapter and the other in the summer, and it is this
verse."

Abu 'sh-Shaykh has narrated in   from al-Bara' that he said, "The Messenger of Allah
(s.a.w.) was asked about (the meaning of) Ê He said, '(Relatives) other than the child
and parent.'"   

al-Qummi says, "Narrated to me my father from Ibn Abl 'Umayr from Ibn Udhaynah from
Bukayr from Abu Ja'far (a.s.) that he said, 'When a man dies and he has a sister, she will get half
of what he has left in inheritance by virtue of this verse (as will take a daughter if she is alone)
and the remaining half will be returned to her by virtue of kinship when the deceased doesn't
have any heir nearer than her. If there is a brother in place of the sister, he will take the whole
inheritance by authority of the words of Allah: cÊc ÊccÊcÊ c c ÊcÊ ccÊ  If
there are two sisters, they will take two-third by virtue of this verse and the remaining one-third
will be theirs by kinship. If there are brothers and sisters (men and women) the males shall have
the like of the portion of two females. All this is when the deceased has no child or parent or
wife.'" ( )

The a thor says: al-'Ayyashi has narrated in his   the last part of this tradition in several
Ê Ê from Abu Ja'far and Abu 'Abdillah (a.s.).

There is a tradition narrated from Bukayr that he said, "A man came to Abu Ja'far (a.s.) and
asked him about a woman who (died and) left a husband and uterine brothers and an agnate
sister. He (a.s.) said, The husband will have a half, three [out of six] portions and the uterine
brothers one-third, two portions, and agnate sister one portion.' The man said, 'O Abu Ja'far! the
computation of Zayd and Ibn Mas'ud and the system of inheritance of the general Muslims and
the  is different from it. They say the consanguine sister will take three portions from six
and the six portions will change to eight.' Abu Ja'far said, 'Why do they say this?' He said,
'Because Allah has said: ÊcÊ ccÊ ccÊcÊ cc c Êc ÊcÊcÊcc ÊcÊc
  Then Abu Ja'far (a.s.) said, Then why did you reduce (the share of) the brother if you are
arguing through Allah's commandment? Because Allah has prescribed for her the half and He
has prescribed for the brother the whole, and the whole is bigger than the half. He [Allah] has
said: Êc ÊcÊcÊ, as He has said about the brother: Êc ÊccÊcÊ , that is, the whole
estate: c ÊcÊ ccÊ ; so sometimes in your computations you do not give anything to him
whom Allah has given the whole and you give her whom Allah has prescribed the half, the
whole estate!'" ( , al-'Ayyashi)

'Abdu 'r-Razzaq, Ibnu'l-Mundhir, al-Hakim and al-Bayhaqi have narrated from Ibn 'Abbas that
he was asked about a man who died leaving his daughter and a consanguine sister. He said, "The
daughter will have the half and the sister gets nothing and the residue is for his agnates (paternal
relations)." He was told, "Verily 'Umar had prescribed the (remaining) half for the sister." Ibn
'Abbas said, "Are you more knowledgeable or Allah? Allah says: ccc  (and) ÊcÊ cc
Ê ccÊcÊ cc c Êc ÊcÊcÊcc ÊcÊc , but you people say she will have
a half even if he has a child!" (Ê)

The a thor says: There are other traditions on the above.